Unveiling the Word of God

Unveiling the Word of God
Iman Badawi

ِ
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َ
ۚ
ۚ
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َ
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َ
يِن بَِّر كَلَو نِت مِیقِل وسَىُٰم اءََج
لِإ
كَانَم
عِقَص وسَىُٰم خَر ََّو عَج لْجَبِل
لِإ
َّ
َ
َ
َ
ُ
ِ
ۚ
َ
ُ
ذَٰھ نْل
بَج
لْكَِت شْیَخ نِّْم ت ُّم
لنِل
ْ
َ
Unveiling the Word of God
Iman Badawi
Ramadan 13, 1442
April 25, 2021
The Metaphor
In one of the most beautifully told Quranic tales of Divine Love, upon Prophet Musa’s distinctive honor of
receiving revelation without the intermediary angel, we find a magnificent metaphor for the nature of the
Divine Word .
ُ ر
‏َولَم َّا
‏َھ ف ‏َفْوَ‏ ‏َس
‏َا ‏َا َّمَھ
تَرانِي فَلَم َّا ت ‏َجلَ‏ َّىٰ‏
ب ُّھ قَال
‏َرب ُّھ ‏َل
أَر أَنظُر لِإ ‏َكْ‏ ‏َی
‏َلَھ د ‏َكاK
أ َّ ‏َولُ‏ الْمُؤْ‏ مِنِینَ‏
ق َ ‏َال لَن
تَرانِي ‏َول ‏ِنِكَٰ‏ انظُر ‏َى الْجَبَل فَإِن اسْتَقَر
‏ًا فَلَم َّا أَفَاق قَال س انَحْ‏ ‏ُب ‏َك ت ‏ُتْ‏ ‏ُب ‏َكْ‏ ‏َی ‏َوأَنَا
And when Musa arrived at Our appointed time and his Lord spoke to him, he said,
"My Lord, show me [Yourself] that I may look at You." [Allah] said, "You will not see
Me, but look at the mountain; if it should remain in place, then you will see Me." But
when his Lord appeared to the mountain, He rendered it level, and Musa fell
unconscious. And when he awoke, he said, "Exalted are You! I have repented to You,
and I am the first [among my people] of the believers. [Quran 7:143]
The Yearning of Certitude
Drawn to the Divine Presence, Musa epitomizes the ardent love of a devout servant of God who, even
when bestowed with intimate revelatory communion, could not be sufficed to partake of the beauty of
the Divine with only one sense. So, does he beg to behold the Divine not just with hearing, but with
sight. i
Unable to fathom the magnitude of the Divine, God teaches Musa that His Essence far exceeds the grasp
of the human mind and senses. God diverts His Prophet’s attention to a nearby mountain and reveals, not
Himself, but a mere inch of the Divine Veil of Light ii . This, alone, was sufficient to completely render the
mountain asunder and cause Musa to fall unconscious. Even twice removed, Musa was unable to bear
the sheer Power and Illumination of the Divine Presence.
While Musa is dubbed “the one to whom God spoke”, it is widely accepted that no Prophet was granted a
Divine Favor except that the Prophet Muhammad was granted an honor of its like. The Quran, being the
crown miracle in all of history, itself, attests to this point.
ِ ‏َة ا ِ َّ]‏ ۚ
لَع ٰ ‏َى ‏َا الْق ‏ُرآنَ‏ ‏َا ل ْ ‏َو أَنز
اًعِّ‏ ‏َصدَ‏ ‏ًا ٍ ‏َل ل َّرَ‏ أ ‏َیتْ‏ ‏َھُ‏ خاشِعَ‏
َّاسِ‏ ب ‏ُھاَ‏ ُ ‏َال ن ‏ِرْ‏ ‏َض الأْ‏ ‏َمثْ‏ ‏َو
لَعَل َّھُمْ‏ یَتَفَك َّرُونَ‏
If We had sent down this Quran upon a mountain, you would have seen it humbled
and splitting from fear of Allah. And these examples We present to the people that
perhaps they will give thought. [Quran 59:21]

نَم ‏ِه نِل
لِیمٌَع يْءٍَش كِب لنِل
ۗ
ۚ
The Crown Miracle
The Quran is defined as both the Word (nadhm) and the Meaning (ma’na). iii Due to the centrality of the
Quran to the Islamic creed, in addition to the early heresies that developed surrounding its nature,
Muslim theologians have striven to define the Divine Speech in such a way that elevates it above and
distinguishes it from created speech. Still, while this distinction generally proves obvious to any Muslim, a
true understanding of how to interact with the Quran remains elusive to many.
The Word of the Quran is akin to the Divine Veil that Musa experienced. The mountain, as an anchor of
earthly existence, represents the concrete and abstract conceptions of the mind, a realm in which the
rational faculty attempts to contain matters that are greater than itself. The mountain’s complete
annihilation represents the inability of the human mind to conceptually contain even the most superficial
of the elements of God’s Grandeur — even His Veil.
A veil is dark. It covers and blocks light. It conceals and protects. What, then, of a veil made of Pure Light?
This, as a powerful metaphor for the Word of the Quran, fits well with the creedal tenant of Divine
Speech. The Word of the Quran, in actuality, is not the Attribute of Divine Speech itself, but indicates to
it. iv Thus, it could be said that the Word veils the true Essence of the Divine Attribute, although it is light,
in itself.
ُ َّ]‏ ِّ ‏ُل
ُ َّ]‏
ن ُّورٌ‏
‏َوا َّاسِ‏ َّ]ُ‏ الأْ‏ ‏َمثْ‏ َ ‏َال ا ‏َوی ‏ُبِرْ‏ ‏َض ‏َشاءَُ‏ ی ‏ُو ‏ِر ا لَع ٰ ‏َى نُو ‏ٍر ۗ ی يِدْ‏ ‏َھ
Light upon light. God guides to His Light whom He wills. He sets forth parables for
humanity. For God has perfect knowledge of all things. [Quran 24:35 ]
Colossal Comparisons
Just as God directed Musa’s sights to a mountain, the sincere reciter’s journey begins in the form of
comparing the meagerness of the mightiest of earthly creations to the stunning stature of the smallest of
the Creator’s feats.
As if tethered to two worlds — one side attached to the Divine Essence of the Creator and the other to
the recitation of a contingent creature — the Quran is the connection between the limited and infinite
realms of existence, and in between is that subtle conduit, fragile in outer constitution, inwardly stronger
than a mountain — the Heart.
If the Quran is like a Divine satellite that establishes a connection to earth, then the heart is the modem.
The earthly recitation is associated with the Word, a level of connection that occurs through the mind.
Anyone, even a disbeliever, can recite the Quran. Anyone with ears can hear it.
The Essence is associated with God, Himself, a reality which the story of Musa teaches us is unattainable
by any discernible human faculty. v

ۚ
K
ھَاِب جَحَدَو بِینٌ ُّم حْرٌِس ذَٰھ بْصُِم اءَتَج
انََك یْفََك عَو
ۗ
ُ
ۖ
ُ
اقِبَع ُ
ٍ
‏ِه ثَم ُ
یِق
مِشْكَاةَك
لاََو
یھَاِف
یِب
صْبِم
جَاجَةٍُز يِف
وْ‏ كَبٌَك أَك
ٰ
ۚ ٌ
ُ
ْ
ْ
ُ
ِ
ۖ ٌ
َ
َ
ٍ
ۚ
تْی ب ُّم جَرََش نِم ٍ
نَم ‏ِه نِل
تْی رَْغ رَْش
لَع
ِّ لِیمٌَع يْءٍَش كِب لنِل
ۗ
ُ
ۚ
ُ
ُ
The Meaning, then, is associated with that blessed Divine intermediary, the Heart.
“Neither the heavens nor the earth could contain me, yet the heart of my believing servant does.” vi
Spiritual Intelligence
The very basis of faith, as expounded in the Quran vii , is the conviction in an unseen reality. While faith
does not contradict the intellect, when coupled with the heart, it produces a supra-rational intelligence.
If the Quranic Word, itself, is inimitable in nature, unmatched by human poetry or prose, then by how
many dimensions of transcendence does the Meaning exceed the human mind.
In this is a crucial message to the believers, that no amount of genius can ‘crack the Quranic code’, but
rather it is by a higher level of intelligence that we truly connect to the Meaning. This is so, because the
objective of the Quran is Divine Guidance, not mere knowledge. In fact, the Quraysh offer the most
blatant example of brilliant minds that had knowledge of the Truth. The linguistic miracle of the Quran did
not evade them. They were magnificent poets in their own right. They understood the rational
impossibility of the ‘unlettered Prophet’ being able to compose such words. Yet, they were unable to
comprehend the Meaning of the Quran due to their rejection of Divine Guidance. They were entirely
devoid of spiritual intelligence.
آیَاتُنَا ‏ْمُ‏ ‏ْھ فَلَم َّا
‏َا ‏َرةً‏ قَالُوا
‏ُوا
‏َة الْمُفْسِدِینَ‏
فَانظ ْ ‏ُر ‏ُلُوا ظ اًمْ‏ ‏ُل أَنفُس ‏ْمُ‏ ‏ُھ ‏َواسْت ‏َیقْ‏ ‏َنَت ‏ْھاَ‏
But when Our enlightening signs (ayāt) came to them, they said, ‘This is clearly [just]
sorcery!’They denied them, in their wickedness and their pride, even though their
souls acknowledged them as true. See how those who spread corruption met their
end! [Quran 27:13-14]
Understanding the Meaning is not a rational exercise of pouring over books of exegesis. That is a means,
not an end. Rather a taste of the Meaning is produced by the merging of the two realms inside that glass
receptacle that houses the flame of Divine Love.
ا َّ]‏ نُو ‏ُر الس َّمَاوَ‏ اتِ‏ ‏َوالأْ‏
یُوقَد ة ‏ٍةَكَ‏ ‏َار
ا
‏ِضْ‏ ‏َر
‏َز ‏ُونَة
‏ُو ‏ِر
‏َل نُو ‏ِر
َّلا َّةٍ‏
ی ‏َشاءَُ‏
‏َاح الْمِصْبَاح
َّةٍ‏ ی ‏َكادَ‏ ‏ُھاَ‏ یُضيءُ‏ ‏َولَو لَم ت ھْسَسْ‏ ‏َم
ا َّ]‏ الأْ‏ ‏َمثْ‏ ‏َال َّاسِ‏ ‏َوا َّ]‏ ‏ُل
الز ُّ جَاجَة ‏َن َّھَا
نَار ن ُّورٌ‏ ‏َى نُو ‏ٍر
د ‏ُري ٌِّّ‏
ی يِدْ‏ ‏َھ
ُ ز
Allah is the Light of the heavens and the earth. The example of His light is like a niche
within which is a lamp; the lamp is within glass, the glass as if it were a pearly [white]
star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose
oil would almost glow even if untouched by fire. Light upon light. Allah guides to His
light whom He wills. And Allah presents examples for the people, and Allah is Knowing
of all things. [Quran 24:35]
‏َوی ‏ُبِرْ‏ ‏َض
ُ َّ]‏
With fortitude of faith, devout obedience, humble submission, and deep love, does one’s spiritual
perception develop in preparation for truly hearing the Divine Speech. Is it any wonder, then, that the
time in which we connect to the Quran most deeply is during the month of Fasting?

أَس
رَ‏ جََم
نَْع
نِْی
غِب يِف
Abdullah ibn Amr reported: A man came to the Messenger of Allah, peace and
blessings be upon him, and he said, “O Messenger of Allah, I recite the Quran but I do
not find that my heart understands it.” The Prophet said, “Verily, your heart is filled
with faith, and faith is given to a servant before the Quran.” [Musnad Ahmad] viii
It is that spiritual potential in the heart of every human being that causes even the illiterate or the future
convert to weep profusely and collapse into prostration, upon hearing the Quran, sometimes without
understanding a word. The verses of prostration in the Quran are, in fact, a Divine training upon this
beautiful reality.
Was it only the inimitable nature of the Word of the Quran that caused the disbelievers of Quraysh to
prostrate, despite themselves? ix Or was it a deeper part of them that subdued their rational faculty,
compelling even their limbs to comply?
Sublime Convergence
The Qurān is defined as the Word of Allāh, written in the mushaf, as revealed to the Messenger of Allah,
through Jibrīl, by mass transmission (tawātur), inimitable in nature (mu’jiz), the recitation of which is a
purely devotional act (ta’abbudi). x
This is the main difference between the Quran and the Hadīth Qudsī, a report narrated in Prophetic
wording, ascribed to Allāh. It’s recitation is not a devotional act. This is clear evidence that the devotional
recitation intended here is not predicated upon rational comprehension, as there is no difference
between the Qurān and Hadīth Qudsī except that the former is ascribed to Allāh in both Word and
Meaning, while the latter’s ascription to Allāh is only in Meaning.
Affirmation of the virtue of recitation without rational comprehension does not detract from the
importance of understanding the Qurān. The intellect is only one of several conduits through which the
human being acquires knowledge. Gnosis is that very ability of the heart and soul to acquire higher forms
of perception. This is an established aspect of Islamic Tradition for centuries xi . The glorification of the
intellect, as is the modern mantra, does not defend the truth as much as it devalues the higher faculties
of human excellence that can be attained only through spiritual intelligence.
Suffice it as an honor that the Word of the Creator converges upon the tongue of a created being. That, in
itself, is enough to confound the intellect and decimate the arrogant limits of the human mind.
ِ ‏َان
ی یِغْ‏ ‏َب َّلا ب ‏ٌخَزْ‏ ‏َر ب ‏َینْ‏ اَمُ‏ ‏َھ ی ‏َلتْ‏ ‏َقیِ‏ ِ ‏َان الْب ‏َرْ‏ ‏َح
He merged the two waters, converging together; yet there is a barrier between them
they do not cross. [Quran 55:19-20]
Humility before the Divine is the key to the door of Meanings.
ِ الْحَقّ‏
‏َا يَِت آی ‏ُفِرْ‏ ‏َص
ال َّذِینَ‏ یَت ‏َكبَ‏ َّرُونَ‏
‏ِرْ‏ ‏َی ‏ِضْ‏ ‏َر الأْ‏
I shall keep away from My verses those who show arrogance on the earth unduly
without truth. [Quran 7:146]

ٌ
ن َِّإ
انََك مَنِل
ھَو
يِف
ھِیدَش
The Levels of Quranic Comprehension
There are five levels of achievable (kasbi) Quranic comprehension and one that is unachievable.
The first level is linguistic (lughawi) This level, which entails either comprehension through translation or
direct understanding of the Arabic language, is purely rational. While there is no doubt that the Arabic
language carries its own spiritual mysteries, accessing the Quran through language alone is open to
anyone, Muslim or otherwise. The reader may comprehend what they are reading to a certain extent,
but this understanding — on its own — does not exceed the bounds of the mind.
The second level is devotional (ta’abbud). Yes, even this level imbues some understanding, due to the
special reward that has been accorded to the Quranic recitation. This reward is two-fold, partially
experienced in the hereafter and partially experienced in this world. The massive ten-fold reward per
letter xii is reaped in the hereafter. However, the reward of the gathering of the angels, the descent of
Divine mercy xiii and tranquility xiv , and the resultant innate growth of faith xv is a form of spiritual
comprehension. When excellence of recitation is achieved by adhering to its technical requisites xvi and
aesthetic components xvii , this angelic xviii comprehension is further enhanced. As this level entails spiritual
intelligence, it is better than approaching the Quran through the intellect, alone. Ironically, belittling this
level has become the slogan of some who champion reflection. Had they, themselves, truly reflected, the
plethora of Quranic verses and Prophetic traditions indicating to the gains of devotional recitation might
have dawned upon them.
The third level is reflective (tadabbur). This state is a cooperative venture between the mind and heart, in
which the latter leads. Fueled by faith in the Divine Word, the mind — fully accepting of Quranic Truth —
begins to superimpose the Divine Reality upon the observable world. At it’s peak, this leads to the station
of Divine witnessing (mushāhada), in which the servant beings to behold, through the heart, the signs of
God’s Existence and Attributes in creation. This is the remembrance (dhikr) of the heart, a level high
above the remembrance of the tongue. The feeling of awe and reverence that ensues is a leap in spiritual
intelligence xix .
َ ‏ُو
ل ‏ٰىَرْكِ‏ ‏َذ ذ ‏َكِلَٰ‏
ق ‏ٌبْ‏ ‏َل لَھُ‏
أ ْ ‏َو أ ‏َلقْ‏ ‏َى الس َّمْعَ‏
Indeed, there is a lesson in all this for him who has a heart and gives ear (to the truth)
attentively. [Quran 50:37]
The third level is scholarly (tafahhum), meaning comprehension through drawing upon the knowledge of
the expert exegetes. This level could entail both rational and spiritual intelligence, depending on the
state of the reader and the objective of one’s study. Also of note, is that the scholars of exegesis,
themselves, exude a palatable spiritual aura. Dedication of so much of their lives and their intellectual
efforts to the Quran imbued them with a superior spiritual intelligence, in addition to their rational
genius. Thus, deeply connecting with them will inevitably result in taking from their scent. xx
The fifth level is intuitive (ilhām). The mode through which this comprehension occurs is through
practice. The Companions of the Prophet (may Allah be well pleased with them) were the best example of
this form of understanding. Some would not advance in memorization before putting the current verses
into action. xxi Some commentators state that ‘the people of the Quran’ xxii are, in fact, the people of
practice. Likewise, the well-known report about the dwellers of Paradise who will rise to their stations

through their Quranic recitation — in accordance to some commentators — will be the recitation of the
verses to which they adhered in this world. xxiii
The final level is that of Divine inspiration (ladunni). While the previous five levels may be achieved
through effort, this form of comprehension is a purely Divine Gift. At this level, the servant has drawn so
near to God, that He directly streams the mysteries of the Divine Word into one’s soul. Such a blessed
recipient will begin to overflow with beautifully sublime interpretations. No doubt, several of the famous
Quranic commentators have reached this level, penning down their stairway to the Divine Presence. This
level is purely supra-rational, defying and transcending the intellect by eons. Such a rank, in fact, is
conferred by surrendering the intellect entirely, thereby causing the Generosity of God to flow (fayd)
upon the servant. This towering height is akin to the station of Prophethood among the best of their
followers.
“Whoever humbles themselves to God, will be elevated by Him.” xxiv
Multiple Layers of Magnificence
The question often arises as to which aspect of Quranic recitation should be our focus, during Ramadan
or otherwise.
Less than productive debates, contrasting the importance of memorization over comprehension, or the
reward value of speed recitation over reflective recitation, have somewhat missed the point.
The memorization of the Quran is a great achievement. The ability to recite the Quran with excellence is
a worthy goal. The continuous recitation of large portions of the Quran in exceedingly short intervals is a
feat of those ever occupied with the highest form of Divine Remembrance.
The Quran entails several dimensions of magnificence, though. From tajwīd to maqāmāt, from multiple
khatms per day to recitation of one verse for an entire night while weeping xxv , believers of all eras –
including the pious predecessors (salaf) — connected with the Quran in all these ways, never perceiving
that one contradicts the other.
Some of the learned would even recommend having multiple readings of the Quran throughout the year
— a monthly speed reading, a slower tajwīd-focused reading, and a longer annual reading with reflection
and study. The problem lies not in any of these modes, but in the severing of these acts from their Divine
receptacle.
On the one hand, the religious appropriation of the memorization of the Quran as a status symbol evokes
the image of a smug climber who reaches the summit of a mountain, seeking — not Divine enlightenment
— but to pose for the camera. While on the other, the claimants to intellectual superpowers spare no
effort to prove that they can actually crack a mountain with their colossal heads. Musa is innocent of
them both.

ً
ً
ُ
ُ
ُ بَع نَِع ذِهَِھ نَْع
ِ
ٍ
وسى عَلُم
َ
ُ
َ وسىُم
ُ
َ
ِ
وسىُم
ِ
ُ
َ
ُ َّ تابِك
وسى صَرُِم
وَْش ظُمََع ِ
الكَشّافِ‏ “:”
ِ حْذَم أرِ”‏ ْ فْعَم
نُْب ُ
أنْظُرْ﴿‏
مَیْدٍ،ُح
ذِهَِھ
رَِط
ف﴿‏
شِفُك
بَع
رَ‏ فََط
لىَع قٍِمن طُرُ‏
َّ نِْب ِ نَْع
َ
َ
ُ
ِ
ُ
ُ
ٍ
ِ لْجَبِل ُ نھِم
ما لاَك
انظ رأقوالv
نَِم
نَِم
ُ
ً
ُ
Conclusion
Musa teaches us the true way of interacting with the Quran — humility and love. Infatuation with the
Word of the Quran is meant to lead to a lifetime commitment to the Meaning, as is the fascination with
the Meaning of the Quran meant to induce a prostration of the rational faculty to the Divine Sovereignty.
One without the other betrays the legacy of Musa, “the one to whom God spoke”. Both choose
petrification over illumination, be it of mind or heart.
Seeking seclusion and intimate solace with God, the Messenger of Allah hiked up a mountain and settled
in a cave to meditate. With superhuman strength, he endured the revelation of a weighty word xxvi
Ramadan is the month in which the spiritual hike began. Some hike faster, others slower. Some hike for
more hours per day, others less. Some have traveled the same route hundreds of times, while some are
just starting out. Some even fly. In the end, everyone reaches the summit, but only with love does the
mountain crumble.
نیدلاو ىقتلا ةمئأ الله محر
حابةلا ص نیعمجأ
نع الله ىضرو ىلع الله ىلصو
ىسوم كل ا ثعباماقم ا دومحم لأا ا دیس ءایبننیلسرملاو
لآبدینادبأ
لصو ھلآ ىلعو ملسو ع كرا بو نیملاعلابرOدمحلاو
:ِ
i
المَسْألَة الرّ‏ ابِعَة في الب ‏ِثْ‏ ‏َح
أسْفَل الجَبَل وكَل َّم َّ]‏
ثانِي ‏ُولَي
الآیَة ن ‏َلِ‏ ‏ُق ابْنِ‏ ‏ّاس أن َّھ قالَ:‏ جاءَ‏
وكَتَب لَھ في الألْواح ‏ًا وقَربَھ نَجیaا،‏ فَل سَمِعَّ‏ ‏َما
نيِ‏ ‏ُو ‏ٌف،‏ أيْ‏ ‏”أر نيِ‏ ن ‏َكَسْ‏ ‏َف إلَی
‏ِھْ‏ ‏َی
الس َّلامُ‏ ومَعَھ الس َّبْعُو ‏َن،‏ وصَعِد
یرَ‏ القَلَم قُھ فَقالَ:‏ ‏﴿ر
بیغل
الجَبَل وب ‏َيِ‏ ‏َق
نيِ‏ أنْظُرْ‏ إل ‏َكْ‏ ‏َی
الس َّبْعُو ‏َن في
﴾ قالَ‏ صاحِ‏ بُ‏
‏ّبَ‏ ِ أرِ‏ ُ،
‏َكْ‏ ﴾
“
“
احی يمفاتزارلتفسیرا—‏
،ِ
ii
وأخْرَ‏ جَ‏ أحْمَد وعَبْد والت ي ُِّذِمْرِّ‏ والحاكِمُ‏ وصَح َّحاه والب ي ُِّقَھْ‏ ‏َی وغَیْرُ‏ ھم
الآیَة ‏َل ‏َماّ‏ ت ‏َجلَ‏ ‏ّى ‏َرب ُّھ إلَخ قالَ‏ ذاَكَھ«‏ وأشارَ‏ بإصْبِ‏ ‏َع ‏ِھْ‏ ‏َی ووَ‏ ضَعَ‏ إبْھامِھِ‏
فَساخَ‏ الجَبَل ابْنِ‏ ‏ّاس أن َّھ قالَ:‏ ما ت ‏َجلَ‏ ‏ّى ُ حانْبُس ‏َھ ‏َل إلاّ‏ ق ‏ُرْ‏ ‏َد الخِ‏ صَرِْن
یقُ‏ الت وھو أسْلَم وأحْكَمُ‏ أوِ‏ الت َّأ ‏ْویلُِ‏ بماِ‏ ی ‏َلیقُِ‏ لالَِجِب ذاتِھِ‏ تَعالى ‏—تفسیرالألوس ي
أنَس ‏«أن الن َّبِي َّ صَلّى َّ]‏ تَعالى عَل ‏ِھْ‏ ‏َی وسَل َّم قَرأ
أ لُمْ‏ ‏ُن ‏َة الخِ‏ صَرِْن وفي ل ‏ٍظْ‏ ‏َف لىَع-‏ المِفْصَلِ‏ الأعْلى الخِ‏ صَرِْن
ف ‏َجعَ‏ ‏َلَھ تُرابًا،‏ وھَذا ی ‏َخفىْ‏ المُتَشابِھاتِ‏ ال َّتِي ی ‏ُسلْ‏ ‏َك فیھاِ‏
مالِكٍ‏ :
:
-
،
،ُ
،
:
.ْ
﴾ُ
،ُ
:َ
ُ» ‏.«وعَنِ‏
َّسْلِیمِ‏ ،
ثملا ينثدح ‏:عیبرلا نع ‏،ھیبأ نع
الجبل حین الغطاء ورأى النور،‏ صار مثل دكّ‏ من
تفسیرالطبر ي—‏
‏﴿فلما
تجلى ربھ للجبل جعلھ دكaا وخرّ‏
موسى صعقًا﴾‏ نأكلذو،‏
الدك َّات.‏ (٣٠)
(٢٣
رانملارحشراونلأا نورiii
لل لالم يراخبلا ‏،نویجزكرم ‏،ناتسكاب ماملإا ‏،قیقحتلاوثارت
لولأا ء جزلا
ص(‏
(٦٧
قعلا حرش
(٦٩
اقعلا حشرiv ةملاعلا ماملإ
ا دعس
وتریب،يربعلاثارتلاءایحإراد،‏
ص(‏
(
ةمئأ
التصوف في مرتبة ‏(السرّ‏ ‏)التيتفو ق ةبترم
بلق(ال
(
.
د محمنب
vi لاق إسماعیلا لشیخ بلقيدبع
ض يرأ،‏ ينعسو ثیدح يبأ ةبتعدنع طبرانيلا
فيعلا جلوني جلدملا يناثلا نم فش(ك
نملا ؤ م نیللا وادعلا ‏.قال تخریجھعلا راقي في
دعب ھلوق ةین:‏ وآمكبر بولق هدابع صالحین،لا
خفاءلا لیزمو سابللإا ذكره:)‏ ءا الإحیيف
‏:لم أر ھل أصلا ھقفاو،‏ يف رد(ال ر
اھبحأو ھیلإ ھانیلأاھقرأو ‏.انتھى
ظفلب لاق يالله:لم یسعن يئامس لاو
تبع ‏ًاللز ر ك ش ي ‏،ثم لاق راقيعلا ‏:وفي

نَْم
حَفَو
رَْی رَُھ
ِ
ُ
ْ
َ
سُول ‏] ََّر َ
‏ٌم ْ
زََر
نِْم
ونُس
تِك
ندهِع
جَِو
َ
ْ
ٰ عَلَو َ لَع
ْ
ْ
ھُوَو
ْ
ھُو علیھَِو
اق ٌَّش
مُْھ
لَع
ما(‏ ً
ٌ
ٍ
ً
ٌ
ُ
نَْع
ذِهَِھ
لُِّك
ما(‏
ُ
ُ
ٍ
ُ
ِ
ٍ
ْ
مَثَك ُ
ْ
ُ
ُ
ِ
ِ مَثَك
ُ ر ٌُّم
ُ
نِْم
مَثلَِك
َ
لَع ر ٌُّم طَعْمُھَاَو
انَك
سُولِ‏ ‏] ََّر نِْم ِ
ٍ شْرََع سَلَو
الِكٍَم نِْب ِ
خَاص َّتَو
َ
ُ
ِ
ْ
َ
سُولُ‏ ‏] ََّر
سَلَو
نِْم
سُولَ‏ ‏] ََّر
اَم
:
لاق ھبيذلا ذكردعب أن فيلا حدیث لأحلت خیصھ ثیدا
حدیثلا لا.وق سائينلا ‏:متروك حدیثلا لا.وق
ناك بذكی لا.وق نامثع نب يبأ ةبیش ‏:كان
ج جانيلا و ز
كذابًا لا.وق
كم(ال ستدر في:)‏ هدنس وبأ ونراھ
با:كذ رتفم ھمساو ةرامع ةد
نبا دبع ربلا اوعمج:أ ىلع فی ضعھنأ
يدبعلا
جوینب
و،وھ طقاس لا.وق
لا.وق ن معیبا
حدیثلا
و زرعةبأ وبأو متاح فی ‏:ضع
‏:كان ریغ یكذبةقث لا.وق نبا ةیلع
.
: هانعمو باوص عسو نام الإیھبلق يب يتبحمو يتفرعمو
أوردنھ للإستئناس لا للإستشھاد جریا منوال الإمام
ً على
الغزالي في الإحیاء
٣
رةقبلا ،
قال تعالىvii )
نْق ‏ْمُ‏ ‏َاھ ةَ‏ م َّاِمَو الص َّلاَ‏ ‏َوی ‏ُقیمُونَِ‏ ‏ِبْ‏ ‏َی ‏َن بالْغِ‏ ‏ُو ال َّذِینَ‏ ی نِمْ‏ ‏ُؤ
یُن قِف ‏ُو)َنةر—سو
ةیآ
عنviii
لوسر ای لاقف ورمعنب ملسو اللهدبع ھیلعاللهىصلاللهلوسرىلإ لجر لاق ءاج
ةباحصلا نم شيحكبلق نامیلإانإو نامیلإا نیرثكملا دنسم ‏،دمحأ دن—مس
قلا ھیلع لبق الله ىلص دبعلا ىطعی
َّ ِ¥ِ
ix
انظر
تفسیر قول الله تعالى ) ف(‏ دُجْ‏ ‏َاس
‏َواعْبُدُوا))‏ ‏ُوا
سورة النجم،‏
آیة ٦٢
(٢٣-١٩
ل لاوثارتلل رانملارحشراونلأا نورx يراخبلا ماملإا زكرم لام ‏،نویج
ءاحیلإايفيلازغلا لاوقأر ماملإا مھنم ز كیةتلا ‏،فلخلاوفلسلصوفمناتلاو
لھأ انظxi
عسم نبا عنxii
ملاو ، فرح
فلأ نكلو ، ف
٢٠٤
ى((لاعتلاق
لھنیب اممكلامعتساو,هربعبكمرابتعاوظھ,عاومبكمظاعتابحمكمربكمریل حمون)رتمكلعل(‏ ل:وقی،‏
‏َا ق ‏َئِ‏ ‏ُر ‏َوإذِ‏
الْق ‏ُرآنُ‏ ف ‏َاستْ‏ ‏َمعِ‏ ‏ُوا لَھ ‏َوأ ةیآ ‏َنصتُوا لَعَل َّكُمْ‏ تُر ‏،فارعلأا ةرسو—‏
يربطل—تفسیرا
ونَُمَحْ‏ (
xiii
َ ‏َاب
ِ ﷺ:‏
:َ
،ُ
وعَنْ‏ أَبي
الر َّ حْمَة،‏ َّت ‏ْھمُ‏
قَال
ة قَال وذ ‏] ََّ‏ ‏َكرھُمْ‏
الملائِكَة ومَا اجْت ‏َعَ‏ ‏َم قَو فيِ‏
فیِمنْ‏ رواه مسلم.‏
ب ‏ٍتْ‏ ‏َی
‏َن بُیوتِ‏ ‏] َّ ِ یَتْلُو
لتْ‏ َّ نَز بیْن ‏َھمُ‏ ، إلاِ‏ ‏َھ َّ]ِ،‏ ویتَدَار
علَیھم الس َّكِینَة،‏ وغَشِیَت ‏ْمُ‏ ‏ْھ
xiv
٢
ُ ز
ىلاعتلاق )
xv
عنxvi
إ(‏ نِ‏ َّمَا الْمُؤْ‏ مِنُو ‏َن ال َّذِینَ‏ إذِ‏ ‏َا ذ ‏َرِ‏ ‏ُك
عائشة رضي ‏] َّ عنھا قالَت قالَ‏
لَھُ‏ أ متفقٌ‏ ‏ِھْ‏ ‏َی
ت ‏ُلیِ‏ ْ ‏َت ‏َوإذِ‏ ‏َا قُلُوب ‏ْمُ‏ ‏ُھ لَت ُ َّ]‏
‏ْمِھْ‏ ‏َی آیَاتُھ اد ةیآ ‏َت ‏ْمُ‏ ‏ْھ إیمَانِ‏ ‏ًا ‏َى ‏َرب ‏ْمِھِّ‏ یَت ‏َوك َّلَ‏ ‏،لافنلأا ‏ُو ‏َن))‏ ةرسو—‏
:
رسولُ‏ ‏] َّ ِ ﷺ:‏ ال َّذِي
آنَ‏ أُ‏ القُر ی ‏َرْ‏ ‏َق
ماھِرٌ‏ ‏ِھِب معَ‏
الس َّفَرةِ‏ الكِرَ‏ امِ‏ الب ‏َرَ‏ ‏َر
ةِ،‏ ‏َوال َّذِي یقرَ‏ أُ‏ الق ‏ُرآنَ‏
ُ ‏َع فیھِِ‏ ویَت ‏َت ‏َعتْ‏
‏َجران —ْ
xvii
xviii
رواه أحمد،‏ وأبو داود،‏ والنسائي،‏ وابن ماجھ،‏ والدارمي عن البراء بن عازب:‏ أن َّ النبي ﷺ قال:‏ زینواِّ‏ القرآنَ‏ بأصواتكم.‏
فتحسین الصوت بالقرآن من أسباب الخشوع والت َّدبر،‏ ومن أسباب الرغبة في سماع القرآن،‏ ومن أسباب حُسن الفھم عن الله
الذي ورواه الطبراني والبزار عن ابن عباس مرفوعا من آدميّ‏ إلا َّ في رأسھ حكمة بید ملك))‏ ذكر في فیض القدیر في
ثیدحلا يف جاءدق
شرح الجامع الصغیر:‏ الحكمة:‏ ھي التي تجعل تحت حنك الد َّابة لتمنعھا من المخالفة،‏ فالحكمة ھذه التي یشد ُّھا راكبُ‏ الد َّابة؛ هاجتلاانم لكي ایمنعھ سكع
المقصود،‏ فالحكمة تحكم الخیط أو الحبل الذي یتحك َّم فیھ بالد َّابة،‏ فكُل ُّ واحدٍ‏ تناك فینا لھ حكمة اذإ قطعا حسب،‏ ؟يھ نم الخبر الذي جاء من دیبو ، الوحي
حكمة الخیل أو الد َّابة بید الفارس أو الر َّ اكب؛ فإن َّ حكمة واحدٍ‏ منا بید ملك،‏ قال:‏ ما من آدميّ‏ إلا َّ في رأسھ حكمة وھذا شيءٌ‏ لا نراه،‏ لكن َّھ غیبٌ‏
يناربطلاحكمتھ))‏ ها ‏—رو
فنصدقھِّ‏ من آدميّ‏ إلا َّ في رأسي حكمة بید ملك،‏ فإذا تواضع قیل للملك:‏ ارفع حكمتھ،‏ وإذا تكب َّر قیل للملك:‏ ضع
)
)
ىروxix
ھقيیبلا نع دبعدو مسعناللهب يضر
ھالله عن ) رأس ح مخلا ك مة ةفا
الله ( وفي هدانسإ فعض
،
أُ‏
xx
اقتباس من حدیث أَبي موسى الأ ‏َشعريّْ‏ قال:‏ قال رسولُ‏ ‏] َّ مثَل المُؤمنِ‏ ال َّذِي ی ‏َرْ‏ ‏َق القرآنَ‏ مثَل الأ ‏ُت ‏ْرج َّةِ:ُ‏
ال َّذي لا ی ‏َرْ‏ ‏َق أ الق ‏ُرآنَ‏ ‏َل الت َّمْرةِ:‏ لا ‏ِریح لھَا،‏ وطَعْمُھَا حُلْوٌ‏ ، ومثَل المُن ‏َافقِ‏ ال َّذِي ی ‏َرْ‏ ‏َق أ الق ‏ُرآنَ‏ ‏َل الرّ‏ یحانَة
متفقٌ‏ ‏ِھْ‏ ‏َی
لا ی ‏َرْ‏ ‏َق أ القرآنَ‏ الحَنْظَلَة ل ‏َسْ‏ ‏َی لَھا ‏ِریحٌ،‏
ریحُھَا طَی ‏ٌبِّ‏ وطَعْمُھَا طَی ‏ٌبِّ‏ ومثَل المُؤمنِ‏
‏ِریحھا طَی ‏ٌبِّ‏ وطَعْمُھَا ومَثَل المُن ‏ِقِ‏ ‏َاف ال َّذِي
،
،
،
:ِ
ِ ﷺ:‏
—
:ِ
َّم
َ
أ عَبْدِِ‏ ‏َبي
الر َّ حْمَنِ‏ قَال ‏ُو ينایع حابةلا ص ی ‏َقتْ‏ ‏َرئُو ‏َن
الْعِلْمِ‏ ‏َوالْع ‏ِلَ‏ ‏َم قَالُوا فَع نْمِ‏ ‏َل ‏َا الْعِلْمَ‏ ‏َوالْع ‏َلَ‏ ‏َم دنمس—‏ دمحأ ي مسقاب دن راصنلأا
َّى ‏] َّ ُ علَ‏ ‏ِھْ‏ ‏َی ِ صلَ‏
آیَات
ف َ ‏َلا یَأ ‏ْخذُ‏ ‏ُو ‏َن فيِ‏
ی ‏َعلْ‏ ‏َمواُ‏ َّى حَتَرْ‏ ‏ُخ ى الأْ‏ الْع ‏ِرْ‏ ‏َش
xxi
فيِ‏
، ِ
َّم (( إن َِّ‏
َ
ِ صلَ‏
xxii
روى ابن ماجة وأحمد عَنْ‏ أَنَس
؟ قَال ‏ْمُھ:‏ أ ‏ُلْ‏ ‏َھ الْق ‏ُرآنِ‏ أ ‏ُلْ‏ ‏َھ
رضي الله عنھ قَال
‏ُھ
َّى ‏] َّ ُ علَ‏ ‏ِھْ‏ ‏َی
الن َّاسِ‏ َّ ِ¥ِ أ ینَِلْ‏ ‏َھ
( قَالُوا : یَا
: ق َ ‏َال
، َّ]‏ ((
ىعنھجورقلبھوذھبتجنایةفونھذافيقار راوبلاإسمنأھلھیسھ،ولفن ئانتكیامنإو:‏ مذيرتلامكیحلالاق منتطھرمنالذنوبظاھ
رصاتخابىھتنا ‏"اللهلھأ طاعةلاب نمنوكی اھدنعف
بقلختیو ، هدودحدنعفقیو
‏(رید—فیضالق ‏،ھماكحأبملعیىتح،نآرقلالھأونمنكیل ةولاتلاجردميفكیلاف .)
نیزتو ، انطا
87 /3
،

رََو
عمرنوع
ْ صَاحِ‏ بِِل ُ
مَاَك رََو ِ
بِِل صَاحِ‏
َ نْتَُك
ْ
نْزَِم َّ
ھُم
نْدِع َ
ْ
ُ
ٍ
َ
َ نْدِع
نَْم ْ
َ
َ
ُ
َ
لاََو ُ نَْم
ْ
ْ
ِ
ْ
ْ
َّ ریرة:ُھ
نْتُك مَاَك
اَم
ْ
َ
مَاَو الٍ،َم نِْم
مَاَو زa‏ِع
ُ
َ
ً
َ
ً
ِ
‏ْنِ‏
رََم
: الله ھمحر
بریجدبیطلامككلذجريرحمھاللهفيلآانسیحلانب حمدمظفاحللو
مل نمم ، هریغىلع
رسلا يف الله رآنقلا،ویتخل قبأخ لا ق ىوقت ش ریفةتبینبھع ن سائرالناس،م م ن لایقرأالقرآن:‏ لمعتسی نأ ھل يغبنی ام ولأف
و حمافسدملا ر عفيم ط ع مھو م ش ربھو ملبس ھو م س كنھ،بصیرابز مانھوفسادأھلھ،فھ ویحذر ھمعلىدینھ،مقبلا على شأنھ،م ھ م و مابإص لا
، إ ھناسلل ملعب اظفاح تكس تكس نإو ، اباوصملاك
دشأ ھناسل نمفاخی
يعلىأحدغبی ىكلخلقح س سدهو،‏ لایح نجمیل،حافظالإھلیلدھقفلرآنوالسنةواقعلالجدقو،‏
ادحأ بسی لاو ، ادحأ
عيھن امع ھحراوجعیمجل
اوحلا رآنو ھب لایحقلالبكآتی يضقی نأ ب
یندلا نم
لی ، ملعب ورھمزیو،‏ ملعب
ھمابح نقبیحماایإ س نالأدب؛لیر جعاع حم،ویكرهمأرادا مالایح س نبھمافعلھ،یص لالر طیعةقلا نقطعھلمم،‏
، ھیف الله
بتانممھالله:زلأ لا متخأ ضورفھموعقلحبفنآرقر املمھفلاعاقیإھتمھ،‏ سالداذإ ىتم ھتمھ سیل ، ىھن امع ءاھتنلااو ، رم
؟ هریغنعÁاب ينغتسأ
نوكأ ىتم ؟ طاب؟متىأفقھماأتلو؟متىأغلبنفسلا صابرین؟متىأعقل ع ن اللهالخ داھجلا قحاللهيف دھاجأ ىتم ؟ ىوھت ام ىلع ي
؟لاغشتم هریغركذنعهركذبنوكأىتم؟ ظاعتم
خ رةلآفياوایندلخیرفيالكعلىولدهو،ھیدعادلىوالو،ھلھأسھونفعفنعفن
صفھ،قلا رآن شاھداو شفیعاوأنیساو ح ر زا،و م نكان ھذاو
ختصاراب نآرقلا ةلمحلاقخ—أ ص(‏
يلمنعلمھاللهالقرآنوفضلھغ"ینب
بادآب بد
، هرمأ ن
رقحی لاو
لا ، ھنم ھسفن ىلع
طحبصیو ناوخلإا
ھتصیعميف امھب
ىاللهفیھقی طعھ،ومنع ص اعطأ
‏،ریخلكىلإ ھلیلدھ
ن
ھلناكو،‏
ىھتنا "
(. 27
:
xxiii
نوعxxiv
روى الترمذي وأبو داود واللفظ لھ ، عن عبد الله بن عمرو رضي الله عنھما قال قال رسول الله صلى الله علیھ وسلم یُقَال الْق ‏ُرآنِ‏ اقْرَ‏
‏َوارْ‏ تَق تِ‏ ‏ْلّ‏ تُرتِ‏ ‏ُلّ‏ فيِ‏ الد ُّنْیَا فَإِن لَك آخِ‏ رِ‏ آیَة ت اَھُؤَرْ‏ ‏َق قال الشیخ محمد شمس الحق العظیم آبادي رحمھ الله یُقَال أَي
د ‏ُخولُِ‏ الْجَن َّة الْقُرآن أَي یُلا ‏ِز بالتِِ‏ ‏ّلا ‏َوةِ‏ ‏َوالْع ‏َملَ‏ ی هُؤَرْ‏ ‏َق ی ‏ُلَمْ‏ ‏َع ‏ِھِب ‏َرْقِا أ ‏َوارْ‏ تَق أَي إلِ‏ ‏َى د اتَجَ‏ ‏َر الْجَن َّة أَو اتِب الْق ‏ِبَ‏ ‏ُر
تُرتِ‏ ‏ُلّ‏ أَي فيِ‏ ‏َرِق اءَتِك فيِ‏ الد ُّنْیَا
تِ‏ ‏ْلّ‏ أَي ‏َلا ت ‏َستْ‏ ‏ْلِجْ‏ ‏َع فيِ‏ ‏َرِق اءَتِك فيِ‏ الْجَن َّة
أْ‏
)
: (
َّ]‏ )ُ
) " :
))
:
: (
. (
)
)
:
َ ‏َزاد
:
((
، لا
: (
) ، ...
،
: (
(
،
)
: (
.
ِ ٌ
ُ
ٌ
یاأ
خ بعش وأ يف بلك نم
تَو اضَعَ‏ أ ‏َحدَ‏ َّ¥‏ إلا َِّ‏ ‏َرفَعَھ ها رو—‏
ا،‏ َّ]‏ دْبَع ‏ًا بعِ‏ ‏ٍوْ‏ ‏َف إلا َِّ‏ نَق دَصْتَ‏ ‏َص ‏َقَة
أَن رسولَ‏ ‏] َّ ﷺ ق (َ ‏َال يبأ ملسم
‏-یقول نم:‏
لاللهانلااھی(‏ ستواضعوا؛فإنيسمعتر س و ملسو ھیلع الله ى–صل
‏-أنھقالو ھ وعلىالمنبر ھنع نبا الله خ طابلا يض–ر رفعھ الله فھو في نفسھ صغیر وفي أعین الناس عظیم،‏ ومن تكبّر وضعھ الله فھو في أعین الناس صغیر،‏ وفي نفسھ كبیر حتى لَھو أھون علیھم
يقھیبلا ها رو—‏
تواضع Á
ىاللهتعالىعنھبأ يذرالغفار ير ض عنxxv
الْعَز یزُ‏ الْحَكِیمُ))‏
ماق(‏ النبي ُّ صل َّى الله وسل َّم بآیةٍ‏ حتى أصبحَ‏
النسائي باختلاف یسیر،‏ وابن ماجھ واللفظ لھ،‏ وأحمد مطولا
ُ علیھِ‏
أ ‏َتْ‏ ‏َن
ھرجخ—أ
یُرددُھا والآیةُ‏ ‏ْنِإ
فَإِن َّكَ‏ ل ‏ْمُ‏ ‏َھ ت ‏ْرِفْ‏ ‏َغ ‏َوإ بِع ‏َاد َ ‏ُك فَإ ‏ِن َّھُمْ‏ تُعَذ ‏ْمُھْبِّ‏
٥
(ً
لاللهتعالى((ابتقا سمنقو
xxvi
َّا سَن عَلِقْ‏ ‏ُل ي إنِ‏
‏َكْ‏ ‏َی ق ‏َولاْ‏ ث ‏َقیلاِ‏ ةیآ ( سورةالمزمل،‏

About the Author
Iman Badawi is an American-Muslim female scholar of Egyptian decent.
She is a descendant of the Messenger of Allah through our Master al-Husayn, may Allah’s infinite peace
and blessings be upon him and his folk.
During her undergraduate years, she founded and became the first president of her university’s Muslim
Student Association. She has also served as the co-chair of the East Zone MSA National Convention.
Upon making the decision to pursue Islamic Studies and starting a family, she left her medical career to
focus on learning and teaching the Islamic Sciences and rearing her children.
She has studied in the US, Egypt, Jordan, Turkey, and Saudi Arabia. She holds an ijāzah in the recitation of
the Qurān. She has studied Arabic, Poetry, Tajwīd, Aqīdah, Quranic & Hadith Studies, Tasawwuf, and
Hanafi Fiqh & Usūl. While her specialization is in the latter, she also has special interest in Hadith Studies
and Quranic Exegesis.
She has experience teaching adults and children for over 15 years. She is the founder of Halaqat-un-Nūr
(HN), a study circle and community service initiative for women, in which she taught Aqīda, Fiqh, Quranic
and Hadīth Sciences, Spirituality and Akhlāq.
She has spoken internationally at several Islamic conferences and college campuses. She has also advised
on the publication of the sections on Islam and Muslims for a few textbook companies. While on the Hajj
pilgrimage, she was interviewed by CNN on the topic of Women in Islam.
She has also served in the capacity of a counselor in matters related to parenting, homeschooling, marital
dispute, domestic violence, and refugee assistance.
She currently resides in Chicago with her three children.