QAYYŪM AL-ASMĀ'
Part VII
[7]
Sūrat al-Ziyāra
سورة الزيارة
(The Sūra of the Visitation)
on
Qur'ān 12:6
Prov. trans. Stephen N. Lambden 1982-2016.
[1]
بسم اللّه الرّحمن الرّحيم
In the name of God, the Merciful, the Compassionate.
[2]
وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ عَلَى آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ
"In this way shall thy Lord choose thee and teach thee the interpretation of dreams (lit., stories; ta'wīl al-aḥadīth) and perfect His favour (ni`mat) upon thee and upon the family of Jacob, even as he perfected it in former times upon thy ancestors Abraham and Isaac. Thy Lord is All-Knowing and All-Wise." (Q.12:6).
[3]
طس
T-S
(Tā'. Sīn)
[Abjad 9+60 = 69]
[4] God indeed sent down the Qur'ān upon Our Remembrance (dhikr) that he might be a Herald of good-tidings unto all the worlds and a Harbinger [warner] through the undeviating Script [Line] (khaṭṭ al-istiwā'). [5] We, through a favour (ni`mat) of the bounty of the Remembrance (dhikr) have, in very truth, perfected our favour upon the people of the heavens and of the earth (cf. Q.12:6b). [6] God hath, on this your Day, made the Most Great Favour (a`ẓam al-na`ima) to be the exalted Remembrance of God (dhikr Allāh al-`Alīyy). And God is powerful over all things. [7] Thus hath God in truth chosen thee [sing., the Bāb] and taught thee of the [deep inner] interpretation of the Book (ta'wīl al-kitāb) what is fit for none except thee. Before God the Exalted, thou (the Bāb), verily, wert foremost in responding (al-ijāba) [to the divine commission] relative to the [four] celebrated Gates [of the past] (al-abwāb).
[8] God, verily, hath chosen [Imām] Ḥusayn from among his servants and, in very truth, made him an Imam and a martyr [witness] (shahīd). [9] Indeed He [Joseph= Ḥusayn] excelled [outstripped] his brothers [the tribes / Imams] in the knowledge of the All Merciful as regards a letter (ḥarf an) shrouded in mystery, inasmuch as it was veiled in the heart of the row [of letters?] (mustasirr al-saṭr) by the inmost veil (min sirr al-satr mastūr an). [10] God, verily, perfected His favour upon (Q. 12:6b) Ḥusayn and his successors (awṣiyā’) in that God made their priority [superiority] to be, in very truth, the like of His own priority over all the worlds. [11] He [God] is the One who accepts whomsoever visiteth him (zā’ir) [Ḥusayn, at his shrine] as such as have performed the visitation unto the True One, before [through] His Logos-Self [Himself] (bi-ziyārat al-ḥaqq li-nafsihi). He hath in very truth, named his [Ḥusayn's] battleground (maṣra`) [the region of] His heavenly Throne (`arsh). No God is there except Him, One, in very truth, without a like. And God hath not decreed [that any grasp] the interpretation (ta'wīl an) of even one of its letters respecting his [Husayn's?] Mystery (li-sirrihi). [12] He [God], in very truth, hath promised the one who visiteth him [Joseph = Ḥusayn, at his shrine in Karbala], the Ziyārat (visitation) of the very meeting [encounter] with His Logos-Self (li-nafsihi) for such a promise of God hath indeed, in very truth, ever found realization (maf`ūl an). [13] He, verily, is the One who hath decreed [that] the quadrangular figure [Y-W-S-F = Joseph?] existing in the quadrangular figure [Ḥ-S-Y-N = Ḥusayn?) (al-tarbī` fī al-tarbī`) be, in very truth, among the paths of the visitation within the visitation (al-ziyāra fī’l-ziyāra). And this matter (al-amr) was, in very truth, ordained in the Mother Book in the vicinity of the [Sinaitic] Fire (al-nār).
[14] He [God] is the One Who chose for Joseph a letter configured in mystery (ḥarf anmin al-sirr) and, for his [two] forefathers of former times [cf. Abraham + Isaac, Q.12:6b] a single letter of the letters (ḥarf min al-ḥurūf) of his [Ḥusayn's?] mystery (min al-saṭr) [also] veiled in the vicinity of the mystery / a letter (harf an) within the [alphabetical] locus [line]. [15] He [God], in very truth, is the One who existed independently of the mention of any other thing. [16] He is One eternally Existent on whose level, in very truth, nothing is found to exist. [17] He [God] is the One who hath taught thee [the Bāb] the interpretation of the narratives [dreams] (tā'wīl al-aḥadīth, cf. Q.12:6a) since thou hast, in very truth, willed the like of what We hath wondrously willed of the Truth. [18] He is the One [God] who hath raised aloft the letters of the alphabet (al-hindisa) through that Gate (al-bāb), honoured indeed above the Gate (al-bāb). And God is Powerful over all things. [19] Then follow ye that which God hath, in very truth, sent down unto thee (pl.) about the importance of the Remembrance (fī sha'n al-dhikr), manifestly, as befits the Most Great Truth (al-ḥaqq al-akbar) and according to the mysterious Supreme Truth (al-ḥaqq al-a`ẓam sirr an). [20] For yourselves We have desired naught but the Garden of Eden (jannat al-`adn) located, in very truth, in the vicinity of Riḍwān (Paradise).
[21]
By thy Lord!
We, of a certainty, have not desired any reward from thee as an expression of gratitude towards the Most Great Gate (al-bāb al-akbar); [22] save that is, patience and meekness (al-ṣabr wa’l-`ajz) before God, the Exalted. And He, God is One Mighty, Worthy of Praise. [23] We, indeed have bountifully filled the lands (al-bilad) with the Grace of thy Lord (fayḍ rabbikum), the All-Merciful. [24] We bestowed [favour] upon thee just as We did when We originated thee but naught do We recite in the Book of God except thy rejection of Our numerous verses which come from the Remembrance (al-dhikr). [25] What is it with thee that thou art not in the least mindful of the need for remembrance before God, the True One? How is it that you disbelieve in God, seeing that you are dead? Thou, in very truth, know nothing about the knowledge of the Book. [26] He [God] is the One Who created you, then provided for thee; then, if He wills it, He will cause you to die then bring you back to life again (cf. Q. 2:27-28). [27] What then is it with thee? The Most-Great Word (al-kalimat al-akbar) is from God though you are fearful of a Day when no patron will at all avail any client (cf. Q. 41:44).
[28] Dominion (al-mulk), this Day of the True One, belongs unto the All-Merciful, unto the [Shi`i] Family of God and unto their party (the Shī`a) as, in very truth, is written in the Mother Book. [29] A Day [shall/hath come] when the Spirit (al-rūḥ) and the angels shall, by the leave of God, in very truth line up in an extended row around and above the Remembrance (al-dhikr). [30] None shall then enter the Garden save such as have a firm covenant (`ahd) suspended about their neck.
[31] They have disbelieved who wickedly speak an evil word (kalimat al-sū') contrary to the Truth, [saying]: [32] `None shall enter the Garden save such as practice Judaism or be a Christian.'. By God! This is their [vain and] polytheistic desire. The judgment [regarding such unbelief] is made known in the Mother Book (Q. 2:111). [33] They shall encounter the All-Merciful according, in truth, to a manifest command of the True One. [34] Such persons will prove incapable and unable of performing either good or harm independently of the Remembrance (al-dhikr); except, that is, such as are permitted by the All-Merciful [to speak] and [who] utter, in truth, but a letter of what is right (ṣawāb an) about His Book which is of Our servant [ the Bāb] (Q.78:38).
[35] "DO men imagine that We are far distant from the people of the world? Nay, the day We cause them to be assailed by the pangs of death (fn 1 = Q. 68:42) they shall, upon the plain of Resurrection, behold how the Lord of Mercy and His Remembrance were near. [36] Thereupon they shall exclaim: `Would that we had followed the path of the Bāb! Would that we had sought refuge only with Him, and not with men of perversity and error! For verily the Remembrance of God appeared before us, (fn 2 = Q. 7:63,69) behind us, and on all sides, yet we were, in very truth, shut out as by a veil from Him" (SWB: [QA VII] pp. 46-47).
Old literalistic trans. of QA VII:35-36:
[35] Do the people imagine that We are remote from [the world of] creation? By no means! A Day will come when We shall lay bare the shin of their cupbearers (yukshaf sāq`an `an sāqīhum; cf. Q.68:42a) that the people might gaze upon the All-Merciful and His Remembrance when brought near in the land of the [eschatological] assembling. [36] Then they will say, `O would that we had taken a path with the Gate (al-bāb)! O would that we had not taken the Gate (al-bāb) which is of [mere] men, a place of return contrary to the Truth! [33] For, verily, the Remembrance (al-dhikr) hath assuredly come unto us, among us, behind us and even to our left, yet were we veiled from him!' (cf. Q.7:63, 69). (cf SWB:46-7).
[37]
[38]
[39]
[40]
[41]
[42]
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CHECK HERE [17] He [God], in very truth, is the One who existed independently of the mention of any other thing. He is One eternally Existent on whose level, in very truth, nothing exists. [18] He [God] is the One who hath taught thee [the Bāb] the interpretation of the narratives [dreams] (tā'wīl al-aḥadīth, cf. Q.12:6a) since thou hast, in very truth, willed the like of what We hath wondrously willed of the Truth. [19] He is the One [God] who hath raised aloft the letters of the alphabet (al-hindisa) through that Gate (al-bāb) , honoured indeed above the Gate (al-bāb). And God is Powerful over all things.
[19] Then follow ye that which God hath, in very truth, sent down unto thee (pl.) about the importance of the Remembrance (fī sha'n al-dhikr), manifestly, as befits the Most Great Truth (al-ḥaqq al-akbar) and according to the mysterious Supreme Truth (al-ḥaqq al-a`ẓam sirr an). [20] For yourselves We have desired naught but the Garden of Eden (jannat al-`adn) located, in very truth, in the vicinity of Riḍwān (Paradise).
Sūrat al-Ziyāra
سورة الزيارة
(The Sūra of the Visitation)
on
Qur'ān 12:6
Prov. trans. Stephen N. Lambden 1982-2014.
[1]
بسم اللّه الرّحمن الرّحيم
In the name of God, the Merciful, the Compassionate.
[2]
"In this way shall thy Lord choose thee and teach thee the interpretation of dreams (lit., stories; ta'wīl al-aḥadīth) and perfect His favour (ni`mat) upon thee and upon the family of Jacob, even as he perfected it in former times upon thy ancestors Abraham and Isaac. Thy Lord is All-Knowing and All-Wise." (Q.12:6).
[3]
طس
T-S
(Tā'. Sīn)
[Abjad 9+60 = 69]
[4]
اللّه قد انزل الفرقان علی ذكرنا ليكون للعالمين بشيرا و علی خطّ الاستوإ نذيرا
[5]
انّا نحن قد اتممنا نعمتنا علی اهل السّموات و الارض من جود الذّكر علی الحقّ بالحقّ انعاماً
[6]
و انّ اللّه قد جعل اعظم النّعماء فی يومكم هذا ذكر اللّه العلیّ و كان اللّه علی كلّ شیء شهيداً
[7]
و كذلك قد اجتبيناك بالحقّ و علّمناك من تأويل الكتاب ما لاينبغی لاحد دونك انّك قد كنت فی الاجابة للّه العلی سابقا علی الابواب بالحقّ علی الحقّ مذكوراً
[8]
و انّ اللّه قد اجتبیالحسين من عباده و قد جعله علی الحقّ بالحقّ اماماً و شهيداً
[9]
و انّه لمّا سبق اخوته من علم الرّحمن حرفاً مقنّعاً علی السّرّ بما كان فی مستسرّ السّطر من سرّ السّر مستوراً
[10]
و انّ اللّه قد اتمّ نعمته علی الحسين و اوصيائه بان جعل اللّه فضلهم كفضل نفسه بالحقّ علی العالمين جميعاً
[11]
و هو الّذی قد تقبّل من زائره بزيارة الحقّ لنفسه و قد دعی لمصرعه علی الحقّ بعرشه فلا اله اّلا هو من غير تشبيه علی الحقّ و ما قدّر اللّه لسرّه علی حرف من الحرف تأويلاً
[12]
و هوالّذی قد وعد لزائرة لقاء نفسه و قد كان وعد اللّه بالحقّ علی الحقّ مفعولاً
[13]
و هو الّذی قد قدّر التّربيع فی التربيع من سبل الزّيارة فی الزّيارة علی الحقّ بالحقّو قد كان الامر فی ام الكتاب حول النّار مقضيّاً
[14]
و هو الّذی قد اختار ليوسف حرف من السّرّ و لابويه احرفا من السّطر حول السّرّ مستوراً
[15]
و هو الّذی كان ولم يك* شیء معه علی الحقّ بالحقّ مذكوراً
[16]
و هو الكاءین لم يزل و لايكون فی رتبته شیء علی الحقّ بالحقّم وجوداً
[17]
و هو الّذی قد علّمك من تأويل الاحاديث كما شئت بما شئنا علی الحقّ بالحقّ من الحقّ بديعا
[18]
و هو الّذی قد ارفع الهندسة من ذلك الباب اعزاز علی الباب كان اللّه علی كلّ شیء قديراً
[19]
فاتّبعوا ما انزل اللّه اليكم بالحقّ فی شأن الذّكر جهرة بالحقّ الاكبر و علی الحقّ الاعظم سرّاً
[20]
فانّا نحن لانريد لانفسكم اّلا جنّة العدن من حول الرّضوان بالحقّ موجودا
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