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* تفسير Kashani Tafsir

{ الۤـمۤ } * { ذَلِكَ ٱلْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ }

Alif lām mīm. That Book: these three letters constitute an allusion to the entirety of existence qua totality, because alif alludes to the essence of the one who is the first of existence, as has been mentioned; lām [alludes] to the active intellect, called Gabriel, who is the middle of existence receiving emanation from the principle [of existence] and overflowing upon the end [of existence]; mīm [alludes] to Muḥammad who is the last of existence with whom the cycle [of existence] comes full circle and [its last] is joined to its first, which is why he [Muḥammad] is the seal. He said, 'Verily time has come full circle back to its form on the day when God created the heavens and the earth'. According to one of the [pious] predecessors, 'The lām is made up of two alifs', in other words, analogous to the Essence together with its attribute of knowledge, which together constitute two of the three divine realms we have alluded to. It is thus one of God's Names, for each Name is made up of the Essence together with some [particular] attribute. As for mīm, this is an allusion to the Essence together with all of the attributes and the acts that have been veiled therein in the Muḥammadan form, which is God's Greatest Name, so that none knows this [Name] except the one who knows it. Do you not know how mīm, which is the form of the Essence, is veiled by Itḍ Mīm has a yāÌ and the yāÌ has an alif. The mysterious aspect of the letters of the alphabet is that there is no letter that does not contain an alif. This [explanation] is similar to the statement that the meaning [of these letters] constitutes an oath by God, the Knowing, the Wise. For Gabriel is the locus of manifestation of knowledge and is thus His Name the Knowing, while Muḥammad is the locus of manifestation of wisdom and is thus His Name the Wise. From this becomes manifest the meaning of the statement, 'In every one of His Names there are an infinite number of names. In the realm of wisdom, which is the realm of cause and effect, knowledge is not complete and is not perfected unless it is combined with the act whereupon it becomes a wisdom.

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