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* تفسير Kashani Tafsir


{ سُبْحَانَ ٱلَّذِى أَسْرَىٰ بِعَبْدِهِ لَيْلاً مِّنَ ٱلْمَسْجِدِ ٱلْحَرَامِ إِلَىٰ ٱلْمَسْجِدِ ٱلأَقْصَا ٱلَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَآ إِنَّهُ هُوَ ٱلسَّمِيعُ ٱلبَصِيرُ }

Glory be to Him Who carried, that is, [Who] raised him above [the blemishes of] material appendages and the deficiencies of similarity by the tongue of the state of disengagement and perfection at the station of servanthood wherein lies no power of disposal whatsoever, by night, that is, in the darkness of corporeal coverings and attachments of physical nature, since ascension and elevation can only be by means of the body, from the Sacred Mosque, that is, from the station of the sacred heart lest the idolater that are the corporeal faculties should circumambulate it and commit therein their acts of indecency and sins, and lest the misguided one of the animal faculties, the bestial and the predatorial - whose exposed shameful aspects, their excess and immoderation, by virtue of their being denuded from the garb of virtue - should perform the pilgrimage [there], to the Farthest Mosque, which is the station of the spirit, that is the furthest from the world of physical bodies, by means of the presential vision of the self-disclosures of the Essence and the august glories of the Face. Remember what we mentioned [before] about [the fact] that the rectification of each station can only be after rising to the one above it, so that you might understand His words 'that We might show him some of Our signs' as [denoting] the witnessing of the attributes. For even if the contemplation of the self-disclosures of the attributes should take place at the station of the heart, the Essence that is qualified by these attributes can only be witnessed in its perfection through the attributes of the Majesty and the Beauty upon rising to the station of the spirit. In other words, that We might show him some the signs of Our attributes from the point of view that these [attributes] are ascribed to Us and that We are witnessed by them and exteriorised in their forms. Indeed He is the Hearing, of his [the Prophet's] communions at the station of mystery seeking annihilation, the Seeing, of the potency of his preparedness and of his orientation to the locus of presential vision and his attraction thereto by the intensity of his love and the perfectedness of his yearning [for God].