و كلمة الله هي العليا
And the word of Allah is the highest1
This post is the fourth in a series of summaries of Ayatollah Haadi Ma’rifat’s book entitled, Amouzish Ulum Qurāni (Learning the Qurānic Sciences). For an introduction to Ayatollah Haadi Ma’rifat and his works, click here. To read the previous post which introduced the Myth of the Cranes, click here.
When attempting to analyse the narrations concerning the corruption of revelation that Tabari has narrated, what must first be understood is the context in which such narrations were introduced. Upon reading the narrations, one would presume that they were presented in relation to the revelation of Surah al-Najm. However, on the contrary, Tabari has mentioned them in his exegesis for the 52nd verse of Surah al-Hajj which is as follows,
وَ مَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَ لَا نَبِىٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَنُ فىِ أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ مَا يُلْقِى الشَّيْطَنُ ثُمَّ يُحْكِمُ اللَّهُ ءَايَتِهِ وَ اللَّهُ عَلِيمٌ حَكِيم
We did not send before you any apostle or prophet but that when he recited [the scripture] Satan interjected [something] in his recitation. Thereat Allah nullifies whatever Satan has interjected, [and] then Allah confirms His signs, and Allah is All-knowing, All-wise. 2
It should be noted that this verse is an instance where one’s theological views or exegetical understanding of the verse directly affects the translation of the verse. Tabari by presenting the aforementioned narrations as exegesis for the verse implies that Satan corrupted what the Prophet was reciting. As such, it should be noted that even if the narrations do not hold to be true, an explanation must be provided for what the verse means. Continue reading “LQS 2.2: Satanic Verses Part 2”