Asbab Al-Nuzul by Al-Wahidi

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

I shall turn away from My signs those who are proud in the earth without the Real. Even were they to see all the signs, they would not have faith in them. Were they to see the way of rectitude, they would not take it as a way. Pride is of two sorts: one with the Real, the other without the Real. That which is with the Real is the pride of the poor toward the rich. They are high in aspiration and rich in the heart through the Real. They have turned their aspiration away from the Throne and everything beneath it, cut their hearts off from the creatures, and busied themselves with love for the Real. Their aspiration is greater than this world and better than the afterworld. Their yearning is for the vision of the Patron. WāsiṬī said, “Pride with the Real is pride toward the rich and the sinful and toward the unbelievers and the folk of innovation. It is been transmitted in the traditions, 'Meet the ungodly with dark faces.'” The pride that is without the Real is the pride of the rich and the world-rulers toward the poor. This is what is meant by His words, “who are proud in the earth without the Real.” Ibn ʿAṬāÌ said on this verse: “I shall keep back their hearts, their secret cores, and their spirits from roaming in the dominion of holiness.”5 In other words, “I will bind their hearts and secret cores from going. I will make their own being into their veil. I will turn them away from My road so that their secret cores will not be able to roam in the world of holiness and the Dominion. They will be held back from seeing the wonders of the Dominion and become intimate with their own souls and the creatures of this world. They will not taste the flavor of finding and they will remain unaware of the charismatic gifts of the folk of election. They will never see a day of good fortune for themselves, nor will the rose of union bloom for them.” The poor wretch who has never caught a scent of these words! How can he have anything of the ocean when he has no stream? Were they to see the way of rectitude, they would not take it as a way.

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

And the people of Moses, after him, took of their ornaments a calf, a body that lowed. Did they not see that it did not speak to them? Sahl ibn ʿAbdallāh said, “Whatever in this world turns the servant away from the Real and holds him back from obeying Him is his calf, and he is its worshiper.” The worshipers of the calf among the Children of Israel were delivered when they killed them- selves by command, for He said, “So kill your own souls!” [2:54]. In the same way, the servant will gain deliverance in the road of the Haqiqah when he is made pure of his own portions and the secondary causes, or rather, when he disowns everything other than the Real. Thus someone said, Disown everything in the realm of being- be that Heart-taker's “companion of the cave.” Did they not see that it did not speak to them? This denotes the rightful due of the Real. His de- scription is that of a speaker who addresses the creatures and speaks to the servant, but the kings of the earth disdain to address their servitors with their tongues because of their majestic rank. In contrast, the Real put into effect His custom with His faithful servants. To the enemies He says, “Slink into it, and do not talk to Me!” [23:108]. To the faithful the Prophet said, “There is not one of you who will not be spoken to by his Lord without any interpreter between them.” In this mean- ing they have sung, The Magnificence does not add to their ease when they speak to Us and We speak a little to them.

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

He threw down the Tablets.... He said, “My Lord, forgive me and my brother.” In this there is an allusion that the servant must ask forgiveness in all states and realize that it is His to chastise the innocent, for all of creation is owned by him, and the owner's determination perme- ates what He owns. The Children of Israel sinned, and Moses and his brother apologized and asked forgiveness. This is the path of the chevaliers and the road of the Sufis: They also place the sin upon themselves and apologize for sins not committed. When we are ill, we come to You, we visit you. They sin, so we come to You and apologize.