Asbab Al-Nuzul by Al-Wahidi

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

“No indeed, surely with me is my Lord; He will guide me.” Do not despair, for the hidden gentleness is our guide and the concealed artisanry is lying in wait for Pharaoh. Surely with me is my Lord. In this statement Moses made himself solitary. He did not say “with us is our Lord,” because the decree had already gone forth that after the destruction of Pha- raoh and the Egyptians, a group of the Children of Israel would become calf-worshipers. This is why he made himself solitary. Again, when MuṣṬafā was in the cave with Abū Bakr, the greatest of the sincerely truthful, he had recognized the realities and meanings of the states of that sincerely truthful man, so he joined him with himself in declaring with-ness. He said, “Surely God is with us” [9:40]. A subtle point: Moses brought forth with me because he was looking from himself to the Real. But MuṣṬafā said, “Surely God is with us” because he was looking from the Real to himself. This is like His words, “Dost thou not see thy Lord, how He stretched out the shadow?” [25:45]. He did not say, “the shadow, how thy Lord stretched it out.” Moses had the state of the desirers, but MuṣṬafā had the state of the desired. The former is the road of the travelers, the latter the attribute of those snatched away. It has been said that when Pharaoh reached the shore and saw the sea split open and the roads apparent, he said to his people, “This sea has split in fear of me, and I am your Lord the most high [79:24].” When he said that, Gabriel wanted to chastise him, so he spread his wings to knock him to the ground. The command came from the Compeller of the World, “No, Gabriel. Only those who fear death should be hurried to punishment.” It has also been said that Moses said about himself, “Surely with me is my Lord,” and the Exalted Lord said about the community of AḤmad, “Surely God is with those who are godwary” [16:128]. God did not reject what Moses said about himself, for He showed him the road of de- liverance and lifted the deceit of the enemy away from him. What then do you say about what the Real Himself said concerning the community of AḤmad? It is even more appropriate that He fulfill the promise He gave, deliver them from the sorrow of sins, and convey them to His mercy and forgiveness.

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

Surely they are an enemy to me, save the Lord of the Worlds, who created me, so He is guiding me. The mark of love is that, when the lover comes to the description of the Beloved, he turns his heart away from others. He remembers only the Beloved and speaks only in laudation of the Beloved. He does not become sated by remembering Him, lauding Him, and thanking Him, nor can he re- main silent. This was the case when Abraham began to remember and praise God. Look how he clung to plentiful remembrance and laudation and much supplication and pleading! What a difference between these two groups-the owners of requests and the companions of the realities! The owners of requests strive, bring forth obedience, and count out litanies, and then, after that, they present their requests. Their hearts are attached to the reward, and they implore by supplicating and requesting what they want. A report has come: “Surely God loves those who implore in their supplications.” This is the station of the lords of the Shariah. Moses was in this station when he said, “My Lord, open my breast and ease my task!” [20:26] and so on. Above this is the station of the companions of the realities. In remembering and lauding the Beloved they never turn to requesting what they want. Sometimes their tongues cling to lauda- tion and sometimes their hearts are mixed with contemplation, their secret cores having reached union. Annihilated from themselves, they subsist through the Real. This was the state of Abraham when he said, “who created me, so He is guiding me.” In other words: “He is guiding me from me to Him, for my existence has been effaced, and none but the Object of my worship guides me in myself.” This is why the Pir of the Tariqah said, “O God, show me the road to Yourself and release me from the bonds of myself. O He who makes arrive, make me arrive at Yourself, for no one arrives by himself! “O God, remembering You is delight, loving You celebration, recognizing You the kingdom, finding You joy, companionship with You the spirit's repose, proximity to You light. Your seeker is slain though alive, and finding You is the resurrection without Trumpet.”