Document Type : Academicm and Research
Author
Associate Professor, Faculty of Humanities, University of Arak, Arak, Iran. Email
Abstract
Highlights
A Comparative Exegesis regarding “Nūr” in Verse 158 of the al-Aʿraaf Chapter according to Abul Futuh Razi and Other Exegetes*
Associate Professor, Faculty of Humanities, University of Arak, Arak, Iran. Email: a-hasanbagi@araku.ac.ir
Verse 158 of the al-Aʿraaf Chapter speaks of a light that has been revealed with the Holy Prophet (peace be upon him and his household). Many exegetes believe that al-nūr refers to the Holy Quran in this verse and some exegetes have suggested other views that are as follows: the talking Quran; the Holy Quran; Imam Ali (peace be upon him) and other Imams, and wilayah (mastership). These views each have their own issues and moreover, none of them can provide a suitable answer to the question of why the word maʿah (with/in addition to) has come with the word inzāl (bringing down). However, the interpretation that Abul Futuh Razi has presented for this part of the verse is different from other interpretations. He considers this light to be Imam Ali (peace be upon him). in this paper, the views of the exegetes will be presented, evaluated, and critiqued and it will be shown that Abul Futuh Razi’s exegesis of the mentioned verse does not require justification and interpretation in contrast to that of other exegetes.
Keywords: verse 157 of the al-Aʿraaf Chapter, Abul Futuh Razi, Imam Ali in the Quran, following the Prophet
Verse 157 of the al-Aʿraaf Chapter speaks of a light that was sent down with the Prophet (peace be upon him and his household): “… 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.”[1] This paper seeks to study and analyze Abul Futuh Razi’s approach regarding the interpretation of the abovementioned verse with a focus on “light”. The interpretation that Abul Futuh Razi has presented for this part of the verse is different from other interpretations. He considers this light to be Imam Ali (peace be upon him). it is worth mentioning that Abul Futuh Razi is one of the Shiite exegetes of the sixth century after Hegira. His exegesis titled Rawd al-jinān wa rūh al-jinān fī tafsīr al-Quran is in Persian and includes all the verses of the Quran.
Many of the exegetes believe that the “light” in the verse refers to the Quran. That the word al-nūr is accompanied by inzāl is what has led the abovementioned exegetes to consider that light refers to the Quran. Some believe that the light in the verse refers to Imam Ali and other Imams (peace be upon them) and their wilayah and leadership have been revealed along with the prophethood of the Holy Prophet (peace be upon him and his household). Some exegetes believe that the word light is absolute. As a result, it includes the Quran, Imam Ali, and other Imams. Some exegetes have said that light in the verse under discussion refers to wilayah.
The proponents of the abovementioned views face the question that considering the Prophet was not revealed from the heavens, how can God say we sent down a light along with the Prophet from the heavens? They have admitted that the association of maʿah with inzāl requires justification. They have provided various justifications for this that are not convincing.
Some exegetes have identified the light in the verse to refer to Imam Ali (peace be upon him) referring to narrations from Imam al-Baqir, Imam al-Sadiq, and Imam al-Kazim (peace be upon them). It is worth mentioning that they have not presented any proof in this regard; rather, they have merely mentioned this narration. Similarly, they have not given a reply to the question of how Imam Ali was sent down from the heavens along with the Prophet. Abul Futuh Razi is the only exegete who has tried to prove that the light in the verse is Imam Ali while mentioning the abovementioned narration. Similarly, he strives to answer the question above. Abul Futuh Razi writes: that God has used the phrase anzala maʿah (sent down with him) shows that a person has been sent with the Prophet whom the followers of the Prophet (peace be upon him and his household) also follow. In response to the question that a person has not been sent down along with the Prophet; rather, that which has been sent down and revealed is the Quran, he writes: whatever you say about the coming down of the Prophet, say it about that person accompanying the Prophet as well. He then rightly reminds us that inzāl does not always refer to coming down from the skies; rather, it is also used to mean entering a land and migrating from an upland area to a lowland area. It is worth mentioning that during the migration from Makkah to Madinah, the Prophet went from an upland area (Makkah) to a lowland area (Madinah) and Imam Ali, following the Prophet, first entered Quba and then entered Madinah along with the Prophet.
Comparing the exegetic approach of Abul Futuh Razi with other exegetes in the interpretation of the verse under discussion shows some strong aspects which are indicated below:
This study has shown that most exegetes believe that an-nūr in verse 157 of the Chapter of al- al-Aʿraaf refers to the Quran. Other views regarding the referent of light are: the speaking Quran, the Noble Quran, Imam Ali (peace be upon him) and other Imams, and wilayah (mastership). Abul Futuh Razi believes that an-nūr (light) in the verse refers to Imam Ali. Similarly, in reply to the question that he has not come down from the skies along with the Prophet; rather, that which has been sent down and revealed is the Quran, he replies: whatever you say about the coming down of the Prophet, say it about that person accompanying the Prophet as well. He then rightly reminds us that inzāl does not always refer to coming down from the skies; rather, it is also used to mean entering a land and migrating from an upland area to a lowland area. Thus, the phrase coming down of Imam Ali along with the Prophet is correct and does not require justification or allegorical interpretation.
Abul Futuh Razi, H. (2010). Rawd al-jinaan war uh al-jinaan fi tafsir al-Qurʾan. Islamic Research Foundation Astan Quds Razavi. [In Arabic].
Alusi, M. (1994). Ruh al-maʿani. Dar al-Kutub al-Ilmiyyah. [In Arabic].
Fakhr Razi, M. (1999). Mafatih al-ghayb. Dar Ihya al-Turath al-Arabi. [In Arabic].
Ibn Ashour, M. (n.d.). Al-Tahrir wa al-tanwir. N.p. [In Arabic].
Kulayni, M. (1986). Al-Kafi. Dar al-Kutub al-Islamiyyah. [In Arabic].
Samraie, F. (1999). Maʿani al-nahw. Dar al-Fikr li-l Tabaah wa al-Nashr. [In Arabic].
Tabarsi, F. (1993). Majmaʿ al-bayan. Naser Khosro Publications. [In Arabic].
Tabatabai, M. H. (1983). Al-Mizan fi tafsir al-Qurʾan. Dar al-Kutub al-Islamiyyah. [In Arabic].
* Received: 2023 Mar 26| Received in revised from: 2023 Apr 08 | Accepted: 2023 May 01 | published online: 2024 Dec 21
[1] Qarai translation
… فَالَّذِینَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِی أُنزِلَ مَعَهُ أُولَٰئِکَ هُمُ الْمُفْلِحُونَ
[2] Sometimes translated as prepositions; however, this is not an exact translation as not all the particles of jarr are prepositions nor all prepositions are particles of jar.
Keywords
Main Subjects
)
Send comment about this article