Asbab Al-Nuzul by Al-Wahidi

Asbab Al-Nuzul by Al-Wahidi — Asbab Al-Nuzul by Al-Wahidi

We indeed honored the children of Adam, and We carried them on land and sea, and We provided them with goodly things, and We made them much more excellent than many of those We created. It was a great felicitation, a complete bestowal of eminence, and a tremendous honor that God gave to the faithful children of Adam. On the Day of the Compact, at the outset of the work and the com- mencement of existence, He gave them a place in the grasp of His attributes and addressed them with the quality of gentleness, binding them to the covenant and compact of friendship. Then, when they came into this world, He gave them a beautiful form, a lovely shape, and a complete robe of honor, adorning them with knowledge, intellect, speech, understanding, and ex- cellence. He did not hold them back from the outward success of struggle or the inner realization of contemplation and recognition. He opened the door of His mercy and generosity to them, and He kept them on the carpet of whispered prayer. Whenever they want, they call upon Him, ask from Him, and tell Him their secrets. It has been transmitted in one of the traditions that God said, “My servants, confide your secrets in Me. If you will not, then whisper and speak to Me. If you will not, then listen to Me. If you will not, then gaze upon Me. If you will not, then be at My door and lift up your needs before Me, for I am the most generous of the generous.” Part of the honor is that He bestowed before they asked and He forgave before they begged forgiveness, as has come in the report: “I bestowed upon you before you asked from Me, and I forgave you before you asked Me to forgive you.” Part of the honor is that among all the created things, He specified them for affection and love. That which He did not bestow on the angels and did not say about the cherubim and the spirituals of heaven, He said about them: “He loves them, and they love Him [5:54]. God approves of them and they approve of Him [9:100]. Those who have faith are more intense in love for God [2:165]. So remember Me; I will remember you [2:152]. ” Remember Me is the rivulet of your remembrance, and I will remember you is the ocean of the Real's remembrance. When the rivulet of the servant's remembrance reaches the ocean of the Real's remembrance, the water of the ocean of I will remember you enters the rivulet of Remember Me and all of it becomes the ocean's water. Nothing remains of the rivulet. This is exactly what the Pir of the Tariqah said: “When someone falls into the Real's grasp, he burns, and then the Real is his successor.” O God, You are the meaning of the call of the truthful, You light up the souls of the friends, You are the repose of the hearts of the exiles! You are present in the midst of the spirit, so it is with my lost heart that I say, “Where are You?” You are the life of the spirit and the mirror of the tongue. You Yourself are the spokesman for Yourself. By Your rightful due against Yourself, do not seat us in the shadow of delusion! Convey us to union with You! He said, “We indeed honored the children of Adam.” He did not say “the faithful,” or “the worshipers,” or “the strugglers.” Thus He declared this honoring pure of being the counterpart of activity, or being caused by a conformity with something, or being the result of a worthiness in some respect. The reason He did not tie His generosity and gentleness toward the servants to their deeds or struggle is so that you would know that His caressing has no cause and His honoring is not a com- pensation. He caresses because He wants to, not because of the servants' obedience. He bestows because of His bounty, not because of their effort. The servant who finds the Real's generosity does not find it because of his obedience. Rather, he has obedience because he has found the Real's generosity. It is not the servant's supplication that led to the response of the Real; rather, it is the Real's response that has led the servant to supplicate. The servant who finds the Real does not find from seeking; rather, he finds seeking from finding. Being carried is the act of him who was not; carrying is the bounty of Him who always was. And We carried them on land and sea. The mounts of the common people on land and sea are one thing, and the mounts of the elect something else.