Verse of Amanat
The Verse of Amanat (Arabic: آیه امانت) is verse 72 of Surah Al-Ahzab, which talks about a trust that God has placed at human disposal, and the heavens, the earth, and the mountains refused to accept this trust. Imam Khomeini has interpreted the Verse of Amanat in his works with a philosophical and mystical approach and examined topics such as the reality of the Divine Trust, the instances of the trust, bearing the trust, and man being unjust (zalum) and ignorant (jahul).
Importance and Position of the Verse of Amanat
The Verse of Amanat is verse 72 of Surah Al-Ahzab, which talks about a trust that God has placed at human disposal; according to this verse, God first offered this trust to the heavens, the earth, and the mountains, and they refused, but man undertook it.[1] One of the important verses of the Qur'an that refers to the high status of man is the verse: "Indeed, we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant,"[2] which is among the allegorical verses of the Qur'an. Exegetes have stated many different instances for interpreting the term "Amanat" (trust) in this verse, which has increased the ambiguity of the verse. In their works under this verse, exegetes have dealt with the meaning of offering the trust, the reality of the trust, bearing the trust, and the reason for the refusal of the heavens, the earth, and the mountains from bearing the trust.[3]
Imam Khomeini has also interpreted the Verse of Amanat in his works with a philosophical and mystical approach and examined topics such as the reality of the divine trust, the instances of the trust, bearing the trust, and man being unjust and ignorant.[4]
The Intended Meaning of the Verse of Amanat
Islamic exegetes consider the intended meaning of the Verse of Amanat to be a covenant that God has requested from man, and man has carried this huge burden of trust, which indicates his comprehensiveness and capability. Some exegetes have different understandings regarding the instance of the divine trust, including that the trust means wilaya (guardianship), free will, bodily organs, intellect, and prayer.[5]
Imam Khomeini also, regarding the intended meaning of the Verse of Amanat and what it is, believes that the trust mentioned in the verse: "Indeed, we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it,"[6] points to the comprehensiveness of man; because after offering the divine trust to the heavens, the earth, and the mountains, only man carried this huge burden of the divine trust, and this indicates his comprehensiveness. Imam Khomeini considers the reason for man's acceptance of this divine trust to be the refusal of determinations from that divine trust and the absolute capability of man, because the heavens, the earth, and other creatures, even intellects, are limited and restricted, and a restricted thing does not have the capability to bear the absolute reality and absolute wish; therefore, only man has the capacity to accept this divine trust. Imam Khomeini believes that the trust in the verse has numerous instances, which according to the inward is the reality of wilaya, and according to the outward is the shari'a, Islam, the Qur'an, or prayer.[7]
The Description of Zalum and Jahul
Regarding the description of being unjust (zalum) and ignorant (jahul) in the Verse of Amanat "but man [undertook to] bear it. Indeed, he was unjust and ignorant," Islamic exegetes believe that the intended meaning of this injustice and ignorance is man being forgetful of his own worth and status, and describing man with these two attributes indicates that many humans do not remain faithful to this trust.[8] Imam Khomeini, citing the verse "but man [undertook to] bear it. Indeed, he was unjust and ignorant" and with a mystical approach, considers the two descriptions of zalum and jahul to be the very progress, passing through all boundaries, and crossing all determinations, and pointing to the station of positionlessness of man.
In his view, due to annihilation in God the Almighty, man crosses all determinations beyond the Truth and has no known station; for this reason, the revelatory address "O people of Yathrib, there is no place for you" notices and points to the station of placelessness of man. Thus, due to these two characteristics of "zalum and jahul", man finds the capability and aptitude to accept bearing the divine trust; although Imam Khomeini applies the divine trust to the sacred effusion, the reality and spirit of this trust must be sought in unity and rather higher than it, meaning where attainment to the reality of the most sacred effusion or oneness or the station of "or closer" is realized.[9]
Notes
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 348; Ālūsī, Rūḥ al-maʿānī, vol. 11, pp. 271-272.
- ↑ Qur'an 33:72.
- ↑ Maybudī, Kashf al-asrār wa-ʿuddat al-abrār, vol. 8, p. 102; Ṭabrisī, Majmaʿ al-bayān, vol. 20, p. 189; Ibn ʿArabī, al-Futūḥāt al-Makkiyya, vol. 2, p. 77; Majlisī, Biḥār al-anwār, vol. 57, p. 277; Makārim Shīrāzī, Tafsīr-i namūna, vol. 17, p. 451; Kāshānī, Manhaj al-ṣādiqīn, vol. 7, pp. 372-373; Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 348.
- ↑ Imām Khumaynī, Ādāb al-ṣalāt, p. 321; Sharḥ-i chihil ḥadīth, p. 635; Miṣbāḥ al-hidāya, p. 56; Sharḥ duʿāʾ al-saḥar, pp. 15 and 149.
- ↑ Amīn, Makhzan al-ʿirfān, vol. 10, p. 261; Ḥuwayzī, Nūr al-thaqalayn, vol. 4, p. 312; Bayḍāwī, Anwār al-tanzīl, vol. 4, p. 240; Abū Ḥayyān, al-Baḥr al-muḥīṭ, vol. 18, p. 509; Gunābādī, Bayān al-saʿāda, vol. 1, p. 171; Ālūsī, Rūḥ al-maʿānī, vol. 11, p. 270.
- ↑ Qur'an 33:72.
- ↑ Imām Khumaynī, Ādāb al-ṣalāt, p. 321; Sharḥ-i chihil ḥadīth, p. 635; Miṣbāḥ al-hidāya, p. 65; Ṣāḥibī, Awj-i maʿrifat, pp. 356-357; Asrār-i malakūt, vol. 2, p. 375.
- ↑ Fakhr al-Dīn al-Rāzī, al-Tafsīr al-kabīr, vol. 25, p. 188; Ālūsī, Rūḥ al-maʿānī, vol. 11, p. 271; Ṭabāṭabāʾī, al-Mīzān, vol. 16, pp. 350-351.
- ↑ Imām Khumaynī, Sharḥ duʿāʾ al-saḥar, pp. 15, 149-150; Miṣbāḥ al-hidāya, p. 56; Ṣāḥibī, Asrār-i malakūt, vol. 2, pp. 376-377; Awj-i maʿrifat, p. 358.
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