Category Archives: Tafsir

Exegesis of Qur’an

Irfan (Gnostics) of Tree

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Irfan is an innermost innate form of knowledge that every human being has and it has no opposite i.e. has no ignorance or there was no time this knowledge was not within the person. Abuse of translation has been the word ‘gnostics’ to match the words of early Christianity.

 

As you can read below that what we understand as Tree in paradise is not this tree of this world, it is a botanical structure that often sprouts form deep within the human spirituality and intellect, grows in the other realm of Malakut (Spiritual Realm) and its projection into this world looks like tree to us:

Prophet said: I saw Prophet Abraham the night of Ascension (Isra’) with me and said to me: O Muhammad read to your nation a Salaam (greetings of peace) and inform them that indeed paradise has good soil and sweet water, and it is flat, her (paradise) trees are Subhan Allah (Sanctified be Allah), La-Ilaha-Illah (No other deity than Allah), Allahu Akbur (All the Greatest) and La Haul Wa La Quwwata Ill Billah (No shield (protection) and no power except by Allah)

رأيت إبراهيم ليلة أسري بي فقال: يا محمد أقرئ أمتك السلام، وأخبرهم أن الجنة طيبة التربة عذبة الماء، وأنها قيعان، وغراسها “سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، ولا حول ولا قوة إلا بالله”.
[“قيعان”: جمع قاع، وهي أرض مستوية، لا بناء ولا غراس فيها]ـ
التخريج (مفصلا): الطبراني في الكبير عن ابن مسعود
تصحيح السيوطي: صحيح

He who said:  Subhan Allah (Sanctified be Allah) Al-Azim (Most Powerful) While by His Praise (Hamd), has a palm tree planted for him in paradise, said the Prophet

الجامع الصغير- لجلال الدين السيوطي

المجلد السادس >> [تتمة باب حرف الميم]

8897- من قال: “سبحان الله العظيم وبحمده” غرست له بها نخلة في الجنة

التخريج (مفصلا): الترمذي وابن حبان في صحيحه والحاكم في المستدرك عن جابر

تصحيح السيوطي: صحيح


“Allah created three objects by His Hand: Adam, book of Torah, planted the Paradise by His Hand.”

كنز العمال\- للمتقي الهندي
المجلد السادس >> {الإكمال} من خلق آدم صلوات الله وسلامه عليه
15136- إن الله تعالى خلق ثلاثة أشياء بيده آدم بيده وكتب التوراة بيده وغرس الفردوس بيده.

 

 

Lamp’s Glass and Asymmetry

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Imagine a microscopic creature living in a huge tank of still water. No matter which direction this creature looks at, it sees the same water molecules in random arrangements. Actually no matter where this creature moves to or in what configuration e.g. upside down he sees exactly the same water molecules moving the same ways.

We say the creature is within a symmetric space i.e. in all directions the space is the same.

Allah’s Nur is symmetric in every direction, because Nur is infinitely singleton i.e. there is Allah and no one else and nothing else. Therefore if we were to compare this Nur to the water tank, no matter which direction we look we see the same Nur. This is Ahadiyat where there is Allah and no one else, the super-Tauhid (Extreme Divine Oneness).

Now imagine the temperature drops in the said tank. Then at some point SUDDENLY ice forms! Now our creature sees different arrangements of water molecules depending on the direction of observation.

We say the symmetry broke e.g. ice appears where there was symmetric water before.

Similarly if the Nur passes through crystal of a glass, just like the asymmetric water crystals of ice, then the result would be lack of symmetry in the resultant Nur! Now it does not look the same in all directions.

Quartz crystal:

 

As the Hadith concluded: In some directions Nur shines on prophets, in another direction on governors in another direction on merchants i.e. in some direction the said asymmetric Nur shines in the darkness of ‘Adam (Non-Being) and prophets appear, shines in another direction into ‘Adam (Non-Being) and governors appear and so on, everyone and everything appear but asymmetrically different!

Therefore the lamp & glass are important to understand how from the modality of Ahadiyat i.e. where there is Allah and no one else in full symmetry, emerges Kathra (Multitude) multitudes of asymmetric creations.

The latter argument preoccupied the Muslim philosophers and in particular Sufis for centuries, but suddenly this incredible insight into our universe vanished amongst the Muslim thinkers and lamp & glass become verses of poetry.

 

 

 

Barzakh & Majaz

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Earlier Dr. Michelli had discussed a relevant issue with regards to Barzakh or barrier between our world and the spiritual realm.

I wanted to take some time and work on that concept, though in a different more detailed  way, that tied the Arabic linguistics to the spiritualities of the Hadith and for that matter all Qur’an and all other Hadtih.

This interpretation of the linguistics and spiritualities is quite unique, although every component is found in the original books of Arab grammarian and spiritual books of scholars and Sufis, the combination is novel.

You might say this treatment is in embryonic form.

Majaz vs. Haqiqa  
Al-Itqan (Suyuti) 
On Haqiqa (The Actuality) & Majaz (The Corridor, The Metaphor)

There are no disagreements with regards to truths (Haqiqa) within the Qur’an, and all such expressions are assigned clear semantics/meanings and there is no going back or forth on them. And of course there is lots being said on this subject matter.

But with regards to Majaz (Metaphor) though majority have agreed on its existence within the Qur’an, some of the Zahiriya people and Ibn Al-Qas from Shafei’ sect and Ibn Khuwaiz Mindad from the Maliki sect have denied the very concept within the Qur’an. And their doubt is based upon the belief that Majaz (Metaphor) is similar to lying and Qur’an is cleansed from any lies. And the speakers do not use Majaz (Metaphor) unless under strenuous circumstances where it becomes necessary to convey a meaning and that is inapplicable to Allah the speaker of the Qur’an.

This doubt is a falsehood! That if the Majaz (Metaphor) is cut out of the Qur’an indeed Qur’an’s beauty and goodness is halved, as have been the consensus of the experts of Arabic Eloquence (Balagha) believing that Majaz (Metaphor) is far more (farther) reaching (in time and space) than that of the Haqiqa (Actually correct phrases). And if it becomes necessary to remove from the Qur’an the construct of Majaz (Metaphor), as well it becomes necessary to remove the concepts such as Ta’kid (Emphasis), Tathnia (Duality) and the stories and so on.

الإتقان في علوم القرآن  السيوطي
في حقيقته ومجازه
لا خلاف في وقوع الحقائق في القرآن، وهي كل لفظ نقي على موضوعه ولا تقديم فيه ولا تأخير، وهذا أكثر الكلام. وأما المجاز فالجمهور أيضاً على وقوعه فيه، وأنكره جماعة منهم الظاهرية وابن القاص من الشافعية وابن خويز منداد من المالكية، وشبهتهم أن المجاز أخوالكذب والقرآن منزه عنه، وأن المتكلم لا يعدل إليه إلا إذا ضاقت به الحقيقة فيستعير، وذلك محال على الله تعالى، وهذه شبهة باطلة، ولوسقط المجاز من القرآن سقط منه شطر الحسن، فقد اتفق البلغاء على أن المجاز أبلغ من الحقيقة ولووجب خلوالقرآن من المجاز وجب خلوه من الحذف والتوكيد وتثنيه القصص وغيرها.

He is a lion” applies Majaz i.e. the word lion by its usual connotation and usage is a wild brave animal, but in this sentence it is used as a corridor passing through which empowers the reader to visualize a brave man, without using the explicit word brave and using lion as such corridor.

Normally this usage makes a statement false e.g. pointing towards a book and claiming: this is a horse.

الإيضاح في علوم البلاغة
جلال الدين أبو عبدالله محمد بن سعدالدين بن عمر القزويني
 القول في الحقيقة والمجاز .
وقد يفيدان باللغويين الحقيقة الكلمة المستعملة فيما وضعت له في اصطلاح به التخاطب فقولنا المستعملة احتراز عما لم يستعمل فإن الكلمة قبل الاستعمال لا تسمى حقيقة وقولنا فيما وضعت له احتراز عن شيئين .
أحدهما ما استعمل في غير ما وضعت له غلطا كما إذا أردت أن تقول لصاحبك خذ هذا الكتاب مشيرا إلى كتاب بين يديك فغلطت فقلت خذ هذا الفرس .
والثاني أحد قسمي المجاز وهو ما استعمل فيما لم يكن موضوعا له لا في اصطلاح به التخاطب ولا في غيره كلفظة الأسد في الرجل الشجاع وقولنا في اصطلاح به التخاطب احتراز عن القسم الآخر من المجاز وهو ما استعمل فيما وضع له لا في اصطلاح به التخاطب كلفظ الصلاة يستعمله المخاطب يعرف الشرع في الدعاء مجازا

Definition: Al-Majaz is a corridor towards the formation of concepts.

Reminder: Barrier is Barzakh.

It all means that for the Majaz process to work i.e. when someone reads or recites or hear the Divine Words, a tunneling effect is made possible as a corridor to the other universe where the spiritual entities reside, and where the new semantics of the Divine Words are found as well. The speed of such propagation is beyond imagination i.e. Superluminal or faster than the speed of the light. Moreover the equations show that the harder/wider the barrier the faster the move through the Majaz’s corridor!

Nur

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This is from Tafsir Haqqi (Huqqi?):
Haqqi

Imam Al-Ghazāli—may Allah sanctify his Sirr (Divine Observatory)—said with regards to the explanation of the word Nūr (Divine Light):

It is the Zāhir (Most Patent Most Manifest) that by which all things are made patent and manifest—all Emergence. It is manifest by itself (without the need for another) and it, for all others than itself, is the Muzhir: within which all others are made manifest. And this is named Nūr (Divine Light).

No matter when ‘Adam (Nonbeing) is contrasted against Wujud (Being) inevitably Wujud (Being) emerges, and there is nothing dark enough in ‘Adam (Nonbeing) i.e. to keep things in darkness, upon the said exposure they are inevitably freed from the darkness of ‘Adam (Nonbeing) towards the patent manifestation of the Wujud (Being).

Wujud (Being) is the Nūr (Divine Light) overflowing emanating upon all objects, indeed the Nūr (Divine Light) of Hus (ITs) Dhāt (Divine Essence) is the Nūr (Divine Light) of heavens and earth and all that is in between. And just as there is no bit of light that is not but a demonstration of existence of lusterous Sun, thus forth there is no particle of Wujud (Being) of heavens and earth that is not but a guide demonstrating the necessity of Wujud (Being) of Hu (IT).

 قال الامام الغزالى قدس سره فى شرح الاسم النور هو الظاهر الذى به كل ظهور فان الظاهر فى نفسه المظهر لغيره يسمى نورا ومهما قوبل الوجود بالعدم كان الظهور لا محالة للوجود ولا ظلام اظلم من العدم فالبريى من ظلمة العدم الى ظهور الوجود جدير بان يسمى نورا والوجود نور فائض على الأشياء كلها من نور ذاته فهو نور السموات والارض فكما انه لاذرة من نور الشمس الا وهى دالة على وجود الشمس النيرة فلاذرة من وجود السموات والارض ومابينهما الا وهى بجواز وجودها دالة على وجوب وجود موجدهان

“Allah is the Nūr (Divine Light) of heavens and earth” is namely a Muzhir (within/through which others are made manifest) for both heavens and the earth, manifesting them from ‘Adam (Nonbeing) towards Wujud (Being) since the linguistic meaning of Nūr is an effulgence that makes objects patent and manifest them visible to the eyes.

This Nūr (Divine Light) is likened (in form of a verbose simile) to a light that makes everything in heavens and earth patent because of its own Wujud (Being) and this is the origin/foundation of the Emergence i.e. Emergence from ‘Adam (Non-being) towards Wujud (Being). Indeed the essences of everything are constant within the Allah’s Knowledge—hidden in darkenss of the ‘Adam (Non-being)—and only emerge by the impact of Allah’s Power.

ويوافقه النجم فى التأويلات حيث قال { الله نور السموات والارض } اى مظهرهما من العدم الى الوجود فان معنى النور فى اللغة الضياء وهو الذي يبين الاشياء ويظهرها للابصار انتهى نقوله تعالى { الله نور السموات والارض } من باب التشبيه البليغ اى كالنور بالنسبة اليهما من حيث كونه مظهرا لهما اى موجدا فان اصل الظهور وهو الظهور من العدم الى الوجود فان الاعيان الثابتة فى علم الله تعالى خفية فى ظلم العدم وانما تظهر بتأثير قدرة الله تعالى كم

As we can read from the footnotes of the Ibn Sheikh the Faqir (Sufi Pauper) says: There is no need for any ‘verbose simile’ (to describe the Divine Light) since the Nūr (Divine Light) is one of the Divine Beautiful Names and its application for Allah is Haqiqi (Reality) and not a metaphor/simile. In this usage the meaning is that of The Giver of the Nūr (Divine Light): That Allah has given the Nūr (Divine Light) of the essences/natures that lack the rays of Wujud (Being) thus (this Divine Light) emerging them out of the restraint concealment by the overflowing emanation of Wujud (Being) as has been said by the peace be upon him: Indeed Allah created the Creation within darkness then sprinkled it with Hus (ITs) own Nūr (Divine Light). The word ‘Creation’ here means Taqdir (Virtual or Implicit or Supposition Form) that indeed Taqdir is antecedent to the created-form and the ‘sprinkle of light’ means the detailed-ness & exhaustiveness of Wujud (Being) over the Mumkin (Potentialities/Possibilities) and the Mumkin is described as the ‘darkeness’ that is illuminated with Wujud (Being) and its illumination is its emergence into view.

ى كما فى حواشى ابن الشيخ، يقول الفقير لاحاجة الى اعتبار التشبيه البليغ فان النور من الاسماء الحسنى واطلاقه على الله حقيقى لامجازى فهو بمعنى المنور ههنا فان تعالى نور الماهيات المعدومة بانوار الوجود واظهارها من كتم العدم بفيض الجود كما قال عليه السلام ” ان الله خلق الخلق فى ظلمة ثم رش عليهم من نوره ” فخلق ههنا بمعنى التقدير فان التقدير سابق على الايجاد ورش النور كناية عن افاضة الوجود على الممكنات والممكن يوصف بالظلمة فانه يتنور بالوجود فتنويره اظهاره،

Know that light is of four types:

1.    The optical light manifesting the objects for the eyes but it does not see them e.g. the light of the sun which manifests the hidden objects in darkness but it cannot see them. (In of itself this light has no vision, it makes objects in the dark to be seen by someone else’s eyes)
2.    The Eye’s Light and this light makes the objects patent to the eyes and it can see these objects and this light is superior to #1. (I think this is a double i.e. <light, eye> this form of light is also an eye or has an eye of itself.)
3.    The ‘Aql’s (Intellect’s) Light and this can manifest the comprehensible/plausible/rational type of objects within the darkness brings them out to the light for the Spiritual Vision/Insight and this light both sees and comprehends. (Well I guess this a triplet i.e. <light, eye, mind>, so this is a light-form that can see and think!)
4.    The Haqq’s (The Absolute Reality, The Truth’s) Light manifests the objects absent (from this existing world) concealed in the darkness of  ‘Adam (Non-being) to the eyes and Spiritual Vision/Insight e.g. objects hidden in Mulk (Divine Dominion) and Malakut (Realm of the Souls). This light can see these objects within Wujud (Being) as well as ‘Adam (Non-being) since these objects exist within the Allah’s Knowledge, and the fact that the object is NOT in the essence of its created-form does not change/lessen Allah’s Knowledge, for the change is due to the essence/nature of the objects and their attributes in the created-form. The reality of the “Allah is the Nūr (Divine Light) of the heavens and earth” causes the emergence of the objects makes them patent and cause their Wujud (Being) (a transition) from ‘Adam (Non-being) by means of the Kamāl (Divine Perfection) of the Azali (Sempiternal) Divine Power:

Lost within the darkness of ‘Adam we were clueless
Found with You the presence of our being-ness

Some of the Grand Sages said:

Within the age of darkness no one can discern the movement from stillness, loftiness from lowliness, ugliness from beauty. But once (Hu (IT)) manifests the light of emergence, galloping the stallion of darkness towards certain defeat, the Wujud (Being) and characteristics emerge whereat the pure from the impure and byproducts from the Jawhar (Intrinsic Essence that can objectify) are discerned. Therefore the ‘understander’ faculty within the human understands that all knowledge and all discernments are due to the Hus (ITs) Nūr (Divine Light). Yet, after all these observations, the human is bewildered at this Nūr (Divine Light) since the universe is filled with (drown within) this Nūr (Divine Light): Hu (IT) is hidden yet Zāhir (Most Patent Most Manifest) solely through guidance/meaning and Bātin (Most Concealed and Introspect) due to Hus (ITs) Dhāt (Essence). We because of the Divine change of fortune for us (being removed from darkens) find the ‘given-ness’ of ‘Idrāk (Intellectual Grasp) and reach the stage of ‘discernment’ i.e. distinguishing between the objects (by means of the Divine Light). Therefore it is only appropriate to call Hu, Nūr (Divine Light):

Due to Hus Light the universe is patent
No matter where in the world manifest

O ignorant! Hu is the lustrous Sun Ablaze
Yet seeking Hu with a candle in some desert?

Within each object there is a sign for Hu
Guiding towards the Divine Oneness of Hu

The Wujud (Being) of everything is the reason the guide for Hus (ITs) Illimitable Divine Power.

 واعلم ان النور على اربعة اوجه. اولها نور يظهر الاشياء للابصار وهو لا يراها كنور الشمس وامثالها فهو يظهر الاشياء المخفية فى الظلمة ولايراها. وثانيها نور البصر وهو يظهر الاشياء للابصار ولكنه يراها وهذا النور اشرف من الاول. وثالثها نور العقل وهو يظهر الاشياء المعقولة المخفية فى ظلمة الجهر للبصائر وهو يدركها ويراها. ورابعها نور الحق تعالى وهو يظهر الاشياء المعدومة المخفية فى العدم للابصار والبصائر من الملك والملكوت وهو يراها فى الوجود كما كان يراها فى العدم لانها كانت موجودة فى علم الله وان كانت معدومة فى ذواتها فما تغير علم الله ورؤيته باظهارها فى الوجود بل كانت التغير راجعا الى ذوات الاشياء وصفاتها عند الايجاد والتكوين فتحقيق قوله تعالى { الله نور السموات والارض } مظهرما ومبديهما وموجدهما من العدم بكمال القدرة الازليةدر ظلمت عدم همه بوديم بى خبر     نور وجود سر شهود از تو يافتيم
قال بعض الكبار [در زمان ظلمت هيجكس ساكن ازمتحرك نشناسد وعلو ازسفل تمييز نكنند وقبيح را ازصبيح باز نداند وجون رايت نور ظهور نمود خيل ظلام روى بانهزام آرند ووجودات وكيفيات ظاهر كردد وصفو از كدر وعرض ازجوهر متميزشود مدركة انسانية داندكه استفاده اين دانش وتميز بنور كرده اما در ادراك نور متحير باشدجه داندكه عالم ازنور مملو است واومخفى ظاهر بدلالات وباطن بالذات بس حق سبحانه وتعالى كه مابدو دولت ادراك يافته ايم وبمربتة تميز اشيا رسيده سزاوار آن باشد كه آنرا نور كويندهمه عالم بنور اوست بيدا     كجا او كرد از عالم هويدا
زهى نادانكه اوخروشيد تابان     بنور شمع جويد در بيابان
در تبيان آورده كه مدلول السموات والارض جه هو دليلى از دلائل قدرت وبدائع حكمت كه در دو اثر سبهر برين ومراكز زمين واقعست دلالتى واضح دارد بروجود قدرت وبدائع حكمت او]

ففى كل شىء له آية     تدل على انه واحد
وجود جمله اشيا دليل قدرت او

The Sultan of Tafsir (Exegesis) ‘Ibn Abbas—may Allah be pleased with him—said about this matter: Guides the dwellers of heavens and earth with Hus (ITs) Nūr (Divine Light) and with this guidance they are saved from the bewilderment of misguidance: Hu guided them towards their existence and the guidance of this Light continues even in their worldly and spiritual affairs. And once reached to this effulgent guidance, by conformity & harmony with Hu, Hu called ITself Nūr (Divine Light).

The linguistic methodologies of the Arabic language allows the naming an object by means of another related object/function e.g. cloud is named Sahāb from the root verb Sahaba meaning withdrawing or pulling out in relations to rain. By the same token, guidance by means of shedding light upon darkness can be named as light and light can be used interchangeably for guidance.

وقال سلطان المفسرين ابن عباس رضى الله عنهما اى هادى اهل السموات والارض فهم بنوره تعالى يهتدون وبهداه من حيرة الضلالة ينجون: يعنى [بهدايت او بهستىء خود راه بردند وبارشاد او مصالح دين ودنيا بشناسند] ولما وصلوا الى نور الهداية يتوفيقه تعالى سمى نفسه باسم النور جريا على مذهب العرب فان العرب قد تسمى الشىء الذى من الشىء باسمه كما يسمى المطر سحابا لانه يخرج منه ويصحل به فلما حصل نور الايمان والهداية بتوفيقه سماه بذلك الاسم ويجوز ان يعبر عن النور بالهداية وعن الهداية بالنور لما يحصل احدهما من الآ

Sul-lami: Some have said about the “Allah is the Nūr (Divine Light) of the heavens and earth” that it is the evidence of Divinity and fully manifested guide/rational of the Divine Oneness. (Interestingly we find the same light the same electron the same hydrogen the same DNA structures the same laws of science anywhere in time-space and from human to human! This is the manifested proof of a Divine Light that shines upon the universe carrying with itself the criteria of Divine Oneness.)

قال بعضهم فى قوله تعالى: { الله نور السموات والأرض } قال: هو شواهد ربوبيته، ودلائل توحيده ظاهر فتمثل معرفته فى قلوب العارفين كمصباح فى مشكاة شبه نور المعرفة فى القلوب بالمصباح، وشبه قلب المؤمن بالقنديل.

Wāseti: The Nūr (Divine Light) has illuminated the messengers’ hearts so that they become cognizant of Hu and serve Hu and such is the Nūr (Divine Light) of the believers’ hearts for why Hu said: Allah is the Nūr (Divine Light) of the heavens and earth or the Nūr (Divine Light) illuminated their hearts with Hus (ITs) antecedent assent and Mahab-bat (Divine Love) originating from Qadim (Time Immemorial), Azali (Sempiternal) affection, endless friendship. (This was from Sul-lami Tafsir: What we ‘feel’ as love and friendship has roots in the other universe and there we loved and are loved, what is happening here are merely the branches! And this Nūr (Divine Light) has a lot to do with the love and friendship.)

قال الواسطى: نور قلوب الرسل حتى عرفوه وعبدوه وكذلك نور قلوب المؤمنين فقال: الله نور السموات والأرض نور قلوبهم فأضاءت برضوانه السابق بمحبته القديمة، وبمودته الأزلية وبموالاته السرمدية فلما خاطبها قالت: لبيك فجدد المنة عليهم فهذا قوله: { الله نور السموات والأرض }.

Durr & Dirr

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This is a brief research on Durr or Dirr:

1. Durr: Pearl as in what is harvested from the seashells

2. Dirr: Emitter or ejector of light as in the case of a star

 

Tabari
There are several different ways of reading the word Durrey’ (Star)

1.    With the Dham-ma (‘o’ sound) on the Dāl (‘d’ sound) and the omission of Hamza (Sudden ‘eh’ sound signified by ‘). This was the reading of Hijāz. In this case this reading would cause the word to mean Durr (Pearl), indicating the beauty and purity. In other words the word deals with attributes and characteristics e.g. purity from all doubts and sins and foulness.
2.    With the Kasra (‘eh’ sound as in den) on the Dāl (‘d’ sound) and ending with Hamza (Sudden ‘eh’ sound signified by ‘). This was the reading of some in Kufeh and Basra. In this case the word means repelling i.e. repelling the devil. Qurtubi said in this case the word means repelling as in emitting ejecting light e.g. a star emitting light.
3.    With the Dham-ma (‘o’ sound) on the Dāl (‘d’ sound) and keeping the Hamza (Sudden ‘eh’ sound signified by ‘). This was the reading of some in Kufeh.

واختلفت القرّاء فـي قراءة قوله: { دُرّيّ } فقرأته عامة قرّاء الـحجاز: دُرِّيّ بضم الدال، وترك الهمز. وقرأ بعض قراء البصرة والكوفة: «دِرِّيءٌ» بكسر الدال وهمزة. وقرأ بعض قرّاء الكوفة: «دُرّيء» بضم الدال وهمزة. وكأن الذين ضموا داله وتركوا الهمزة، وجهوا معناه إلـى ما قاله أهل التفسير الذي ذكرنا عنهم، من أن الزجاجة فـي صفـائها وحسنها كالدرّ، وأنها منسوبة إلـيه لذلك من نعتها وصفتها. ووجه الذين قرءوا ذلك بكسر داله وهمزه، إلـى أنه فِعِّيـل من دُرِّىءَ الكوكبُ: أي دُفِع ورجم به الشيطان، من قوله:
{ وَيَدْرأُعَنْها العَذابَ }
أي يدفع، والعرب تسمى الكواكب العظام التـي لا تعرف أسماءها الداراريّ بغير همز. وكان بعض أهل العلـم بكلام العرب من أهل البصرة يقول: هي الدراريء بـالهمز، من يَدْرأن. وأما الذين قرءوه بضمّ داله وهمزه، فإن كانوا أرادوا به درّوء مثل سُبُّوح وقدوس من درأت، ثم استثقلوا كثرة الضمات فـيه، فصرفوا بعضها إلـى الكسرة، فقالوا: دِرِّىء، كما قـيـل:
{ وَقَدْ بَلَغْتُ مِنَ الكَبرِ عِتِـيًّا }
وهو فُعُول، من عتوت عُتُوًّا، ثم حوّلت بعض ضماتها إلـى الكسر، فقـيـل: عِتـيًّا. فهو مذهب، وإلا فلا أعرف لصحة قراءتهم ذلك كذلك وجها، وذلك أنه لا يُعرف فـي كلام العرب فِعِّيـل. وقد كان بعض أهل العربـية يقول: هو لـحن.
والذي هو أولـى القراءات عندي فـي ذلك بـالصواب قراءة من قرأ: { دُرّىّ } بضمّ داله وترك همزه، علـى النسبة إلـى الدرّ، لأن أهل التأويـل بتأويـل ذلك جاءوا. وقد ذكرنا أقوالهم فـي ذلك قبل، ففـي ذلك مُكْتفًـى عن الاستشهاد علـى صحتها بغيره. فتأويـل الكلام: الزجاجة: وهي صدر الـمؤمن، { كأنها }: يعنـي كأن الزجاجة، وذلك مثل لصدر الـمؤمن، { كَوْكَب }: يقول: فـي صفـائها وضيائها وحسنها. وإنـما يصف صدره بـالنقاء من كلّ ريب وشكّ فـي أسبـاب الإيـمان بـالله وبعده من دنس الـمعاصي، كالكوكب الذي يُشبه الدرّ فـي الصفـاء والضياء والـحسن.
تفسير الجامع لاحكام القران/ القرطبي
ولكن التأويل لهما على ما روي عن محمد بن يزيد أن معناهما في ذلك: كوكب مندفع بالنور؛ كما يقال: اندرأ الحريق أي اندفع.

Two Iqra’ (Read) in Surah 96

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There are two Iqra’ (Read) in Surah 96:

First
96:1. Iqra’ (Read) by Bi (means/aid/instrumentation of) Ism (Spectral Identifier, name) of Ka (your) Lord.

Faidh Kashani [1]
Narrated from Imam Baqir peace be upon him, that “Iqra’ in the name of your Lord, Al-Ladhi (That Which) created” refers to the creation (Khalq) of your (Muhammad’s) Nur (Divine Light) which is Qadim (Infinitely Ancient) primordially antecedent to the creation of all other objects. (Nur Muhammadi)

تفسير الصافي في تفسير كلام الله الوافي/ الفيض الكاشاني (ت 1090 هـ)
والقمّي عن الباقر عليه السلام انّها اوّل سورة نزلت قال نزل جبرئيل على محمّد صلّى الله عليه وآله فقال يا محمّد اقرأ قال وما اقرأ قال اقرأ باسم ربّك الّذي خلق يعني خلق نورك القديم قبل الاشياء.

Second
96:3. Iqra’ (Read from the collection) Wa (and, while) Ka (Your) Lord is Al-Akram (Most Bountiful)

Al-‘A’qam [2]
Second Iqra’ referes to the Muhammad (in biologic form) to preach to the people in human form (as opposed to Nur Muhammadi).

تفسير تفسير الأعقم/ الأعقم (ت القرن 9 هـ)
وقوله: { اقرأ } كرر للتأكيد، وقيل: في الأول اسمه وفي الثاني القرآن، وقيل: الأول بالقراءة نفسها وفي الثانية بالقراءة للتبليغ

Remark: “73:1. O you folded in garments!” or “74:1. O you wrapped up (in the mantle)!” refers to the biological Muhammad who is shivering and needs clothing, to note his appearance as a biological human form. Otherwise what was the point to mention the cloth wrapped around him?

Jalal: Al-Ladhi (That Which) is a trans-multiversal connector, optical connector like a telescope, that allows Muhammad in the Nur (Divine Light) formation to glance from Azal (Sempiternity) into this world. Therefore the first Iqra’ as indicated by Imam Baqir refers to Muhammad in Nur formation in the other universe. The latter Al-Ladhi is called Insan Kamil (Perfect Eye).

The second Iqra’ refers to the biological Muhammad, an Arab dwelling within the valley of Makkah.

 

[1] Faidh Al-Kāshāni, Tafsir Al-Kāfi Fi Tafsir Kalām Al-llahi Al-Wāfi, Surah 96, Verse 1.

[2] Al-‘A’qam, Tafsir Al-‘A’qam,  Surah 96, Verse 1.