"so mention Me [fa-dhkurou-niy],
I am to mention you [a-dhkur-kum]
and appreciate Me [wa-shkur-liy]
and don't deny Me [ta-kfur-ou-ni(y)]"
-------------------------------------------------
(l-Qur'an [2:152] - Tafseeru l-Kash'shaaf by l-Zamakhshari)
"so mention Me" obediently
"I am to mention you" rewardingly [bi-l-thawaab]
"and appreciate Me" for that which I graced you with
"and don't deny Me" and don't deny My graces [na3maa'y]
-------------------------------------------------
(l-Qur'an [2:152] - Tayseeru l-Manaan; Mukhtasaru l-Tafseeru Jaami3 l-Bayaan by l-Tabari)
"so mention Me" you believers, obediently (mention) Me regarding matters that I order you with and regarding (matters) that I prohibit you from.
"I am to mention you" (mention) you mercifully and my forgiveness [maghfirati-y] is yours
"and appreciate Me" you believers, regarding that with which I graced you from the (religion) of Self-Surrender [l-Islam] and (regarding) the guidance for the religion [l-deen]; the legitimate path (walked by) My prophets and My pure [asfiyaa'i-y]
"and don't deny Me" and don't deny My excellent-conduct [i7saani-y] toward you; stealing My graces which I graced you with.
-------------------------------------------------
(l-Qur'an [2:152] - l-Tas'heel li-3uloumu l-Tanzeel by l-Kalbi)
"so mention Me, I am to mention you"
Sa3eed b. Musayab said: "its meaning is 'mention Me obediently [bi-l-taa3ah], I am to mention you rewardingly [bi-l-thawaab]'"
It is said "mention Me obediently and with My-transcendence [tasbee7]"' and phrases like that.
There have been many interpretations [l-mufassiroun], (its) not (just) the mark of spiritualism [seemaa l-mutasawwafah], within the interpretation regarding this subject [l-mawdu3] of phrases having special meaning, (there) isn't specific proof [daleel].
In general, this verse [l-aayah] is a clear-statement [bayaan] for the honourable-position [sharif] of Godly-mentions [l-dhikr].
It is clarified by the statement of God's messenger ﷺ as narrated from his Nurturing-Lord [rabb] ﷻ:
"I am my servant's opinion [dhann] of Me
and I'm with him whenever he mentions Me,
so if he mentions Me within himself, I mention him within Myself,
and if he mentions Me in a gathering, I mention him in a better gathering"
Godly-Mentions [l-dhikr] are of three types:
1) Godly-Mentions by the heart [qalb]
2) Godly-Mentions by the tongue
3) by both of them together
It is known that Godly-Mentions [l-dhikr] is the best deed [l-a3mal] on the whole.
If it was found in some prophetic-narrations [l-a7adeeth] that other deeds are preferred over it - such as the Godly-connection [l-salah], etc - truly, it means when Godly-mentions [l-dhikr] and attentiveness toward God up High are done within that (deed).
Proofs [l-daleel] regarding the preference of Godly-mentions [l-dhikr] are three-fold:
1) Received texts [l-nasousu l-waardah] giving it preference over other deeds
God's messenger ﷺ said:
"shall I not inform you of the best of your deeds,
and your purest (deeds) among your King
that which raises your ranks
and is better for you than meeting your enemy and striking their necks and they striking yours?
They said:
"certainly, O Messenger of God"
he said:
"the mention of God [dhikra l-lah]"
it was said:
"Are Godly-mentions [l-dhikr] better, or striving [l-jihad] in God's cause?"
then he said:
"if the striving-soldier [l-mujahid] were struck by the sword of the habitual-disbeliever [l-kuffaar], until his sword broke and he became coloured in his blood,
even then, Godly-mentions [l-dhikr] would be better"
2) God up High ﷻ commanded, or openly-praised [athna], Godly-mentions [l-dhikr], stipulating it be done in abundance.
He ﷻ said:
"mention God abundantly [adkurou l-laha dhikran katheeran]"
"mentioning God abundantly [l-dhaakireeni l-laha katheeran]"
and He ﷻ didn't stipulate that for other deed.
3) Godly-mentions [l-dhikr] are supererogatory (deeds) [meezah], they are your special-private-deeds [khaasah], and not for others.
It is attentiveness [l-7adour] in the Highest Attention [l-7adrata l-3aliyyah] and reaching nearness [l-qarb] which is what we find narrated about in prophetic-narrations [l-7adeeth] about 'the sitting' [l-jaalisah] and 'with Me' [l-ma3-y-ah]
Truly, God Up High ﷻ says: "I am sitting [jalees] with whoever mentions Me"
He ﷻ says: "I am My servant's opinion of Me and I'm with him [ma3-hu] when he mentions Me"
People's intentions for Godly-mentions [l-dhikr] are (one of) two positions [maqaam]:
1) the intention of the majority is to earn a Godly-wage
2) the intention of the elect is Nearness [l-qarb] and being present [l-7asour]
Between the two positions is a great a distance
and how great it is between one who takes his wage and he is behind a veil [7ijaab], and one who nears until he is continually-in-the-present of The Continually-Loving [l-a7baab].
It is known that Godly-mentions [l-dhikr] are of many types, including:
* (mentioning) His-Godliness [l-tahleel] ("there is no god except God ..." [la ilaha illa l-lah ...]),
* (mentioning) His-Transcendence [l-tasbee7] ("Transcendent is God ..." [sub7ana l-lah ...]),
* (mentioning) His-Greatness [l-takbeer] ("God is greater ..." [l-lahu akbar ...]),
* (mentioning) His-Praise [l-7amd] ("Thank God ..." [l-7amdu li-l-lah ...]),
* (mentioning) His-Mightiness [l-7awaqalah] ("there's no might or power except with God ..." [la 7awla wa-la quwwata illa bi-l-lah ...]),
* (mentioning) His-Sufficiency [l-7asbalah] ("God is sufficient for me ..." [7asbi-ya l-lahu ...])
* mentioning all the names of God up High ﷻ
* sending Godly-connections [salah] on the prophet ﷺ
* (mentioning) His-Forgiveness [l-istighfar] ("I seek God's forgiveness ..." [astaghfiru l-lah ...])
* etc.
For every Godly-mention [dhikr] there is a special-quality and fruit.
* Regarding (mentioning) His-Godliness [l-tahleel]: its fruit is Monotheism [l-taw7eed] - for me Monotheism [l-taw7eed] is special because Monotheism [l-taw7eed] is what unifies all believers.
* Regarding (mentioning) His-Greatness [l-takbeer]: its fruit is empowerment [ta3dheem] and reverence [l-ijlal] for The Owner of Continual-Majesty [dhu l-jalaal]
* Regarding (mentioning) His-Praise [l-7amd] and the names which have meanings of excellence [l-i7san] and mercy [l-ra7mah] - such as Ever-Merciful [l-ra7maan], Most-Merciful [l-ra7eem], Most-Generous [l-kareem], Continually-Forgiving [l-ghaffaar], etc - their fruits are three-fold:
(i) appreciation [l-shukr],
(ii) desired power [quwatu l-rijaa'],
(iii) love [l-ma7abbah]. Truly, the excelling (servants of God) [l-mu7sin] are inevitably loved [l-ma7boub].
* Regarding (mentioning) His-Mightiness [l-7awaqalah] and His-Sufficiency [l-7asbalah]: their fruits are
(i) complete-reliance on God [l-tawakkal 3ala l-lah],
(ii) entrusting-of-affairs to God [l-tafweed ila l-lah],
(iii) Faith in God [l-thaqqata bi-l-lah]
* Regarding (mentioning) the names which have meanings of acquaintance [l-attala3] and realisation [l-idraak] - such as The Most-Knowing [l-3aleem], The Most-Hearing [l-samee3], The Most-Seeing [l-baseer], The Most-Near [l-qareeb], etc - their fruit is meditative-mindfulness [muraaqabah]
* Regarding sending Godly-connections [salah] on the Prophet ﷺ: its fruit is strong love for him and carefully guarding his example [Sunnah]
*Regarding (mentioning) His-Forgiveness [l-istighfar]: its fruit is going straight with Godly-caution [taqwa] and guarding the preconditions of repentence along with the hearts rejection of the causes which lead to previous wrongdoings
* The fruit of the Godly-mention which unites the names is gathered in the unique Godly-mention of: "God, God" and He is the final goal.
-------------------------------------------------
(l-Qur'an [2:152] - Nadhmu l-durar by l-baqaa3i)
"so mention Me" for My graciousness [in3aami-y] with you in this matter or otherwise [bi-hadha wa-bi-ghayr-hu]
"I am to mention you" so I open you to Gnosis [l-ma3rif] and from you I drive away Fear [l-khawf] of that which doesn't fall under a legal-limitation [7add].
"and appreciate Me" alone, without any partners you associate with Me (to be continued...)
I am to mention you [a-dhkur-kum]
and appreciate Me [wa-shkur-liy]
and don't deny Me [ta-kfur-ou-ni(y)]"
-------------------------------------------------
(l-Qur'an [2:152] - Tafseeru l-Kash'shaaf by l-Zamakhshari)
"so mention Me" obediently
"I am to mention you" rewardingly [bi-l-thawaab]
"and appreciate Me" for that which I graced you with
"and don't deny Me" and don't deny My graces [na3maa'y]
-------------------------------------------------
(l-Qur'an [2:152] - Tayseeru l-Manaan; Mukhtasaru l-Tafseeru Jaami3 l-Bayaan by l-Tabari)
"so mention Me" you believers, obediently (mention) Me regarding matters that I order you with and regarding (matters) that I prohibit you from.
"I am to mention you" (mention) you mercifully and my forgiveness [maghfirati-y] is yours
"and appreciate Me" you believers, regarding that with which I graced you from the (religion) of Self-Surrender [l-Islam] and (regarding) the guidance for the religion [l-deen]; the legitimate path (walked by) My prophets and My pure [asfiyaa'i-y]
"and don't deny Me" and don't deny My excellent-conduct [i7saani-y] toward you; stealing My graces which I graced you with.
-------------------------------------------------
(l-Qur'an [2:152] - l-Tas'heel li-3uloumu l-Tanzeel by l-Kalbi)
"so mention Me, I am to mention you"
Sa3eed b. Musayab said: "its meaning is 'mention Me obediently [bi-l-taa3ah], I am to mention you rewardingly [bi-l-thawaab]'"
It is said "mention Me obediently and with My-transcendence [tasbee7]"' and phrases like that.
There have been many interpretations [l-mufassiroun], (its) not (just) the mark of spiritualism [seemaa l-mutasawwafah], within the interpretation regarding this subject [l-mawdu3] of phrases having special meaning, (there) isn't specific proof [daleel].
In general, this verse [l-aayah] is a clear-statement [bayaan] for the honourable-position [sharif] of Godly-mentions [l-dhikr].
It is clarified by the statement of God's messenger ﷺ as narrated from his Nurturing-Lord [rabb] ﷻ:
"I am my servant's opinion [dhann] of Me
and I'm with him whenever he mentions Me,
so if he mentions Me within himself, I mention him within Myself,
and if he mentions Me in a gathering, I mention him in a better gathering"
Godly-Mentions [l-dhikr] are of three types:
1) Godly-Mentions by the heart [qalb]
2) Godly-Mentions by the tongue
3) by both of them together
It is known that Godly-Mentions [l-dhikr] is the best deed [l-a3mal] on the whole.
If it was found in some prophetic-narrations [l-a7adeeth] that other deeds are preferred over it - such as the Godly-connection [l-salah], etc - truly, it means when Godly-mentions [l-dhikr] and attentiveness toward God up High are done within that (deed).
Proofs [l-daleel] regarding the preference of Godly-mentions [l-dhikr] are three-fold:
1) Received texts [l-nasousu l-waardah] giving it preference over other deeds
God's messenger ﷺ said:
"shall I not inform you of the best of your deeds,
and your purest (deeds) among your King
that which raises your ranks
and is better for you than meeting your enemy and striking their necks and they striking yours?
They said:
"certainly, O Messenger of God"
he said:
"the mention of God [dhikra l-lah]"
it was said:
"Are Godly-mentions [l-dhikr] better, or striving [l-jihad] in God's cause?"
then he said:
"if the striving-soldier [l-mujahid] were struck by the sword of the habitual-disbeliever [l-kuffaar], until his sword broke and he became coloured in his blood,
even then, Godly-mentions [l-dhikr] would be better"
2) God up High ﷻ commanded, or openly-praised [athna], Godly-mentions [l-dhikr], stipulating it be done in abundance.
He ﷻ said:
"mention God abundantly [adkurou l-laha dhikran katheeran]"
"mentioning God abundantly [l-dhaakireeni l-laha katheeran]"
and He ﷻ didn't stipulate that for other deed.
3) Godly-mentions [l-dhikr] are supererogatory (deeds) [meezah], they are your special-private-deeds [khaasah], and not for others.
It is attentiveness [l-7adour] in the Highest Attention [l-7adrata l-3aliyyah] and reaching nearness [l-qarb] which is what we find narrated about in prophetic-narrations [l-7adeeth] about 'the sitting' [l-jaalisah] and 'with Me' [l-ma3-y-ah]
Truly, God Up High ﷻ says: "I am sitting [jalees] with whoever mentions Me"
He ﷻ says: "I am My servant's opinion of Me and I'm with him [ma3-hu] when he mentions Me"
People's intentions for Godly-mentions [l-dhikr] are (one of) two positions [maqaam]:
1) the intention of the majority is to earn a Godly-wage
2) the intention of the elect is Nearness [l-qarb] and being present [l-7asour]
Between the two positions is a great a distance
and how great it is between one who takes his wage and he is behind a veil [7ijaab], and one who nears until he is continually-in-the-present of The Continually-Loving [l-a7baab].
It is known that Godly-mentions [l-dhikr] are of many types, including:
* (mentioning) His-Godliness [l-tahleel] ("there is no god except God ..." [la ilaha illa l-lah ...]),
* (mentioning) His-Transcendence [l-tasbee7] ("Transcendent is God ..." [sub7ana l-lah ...]),
* (mentioning) His-Greatness [l-takbeer] ("God is greater ..." [l-lahu akbar ...]),
* (mentioning) His-Praise [l-7amd] ("Thank God ..." [l-7amdu li-l-lah ...]),
* (mentioning) His-Mightiness [l-7awaqalah] ("there's no might or power except with God ..." [la 7awla wa-la quwwata illa bi-l-lah ...]),
* (mentioning) His-Sufficiency [l-7asbalah] ("God is sufficient for me ..." [7asbi-ya l-lahu ...])
* mentioning all the names of God up High ﷻ
* sending Godly-connections [salah] on the prophet ﷺ
* (mentioning) His-Forgiveness [l-istighfar] ("I seek God's forgiveness ..." [astaghfiru l-lah ...])
* etc.
For every Godly-mention [dhikr] there is a special-quality and fruit.
* Regarding (mentioning) His-Godliness [l-tahleel]: its fruit is Monotheism [l-taw7eed] - for me Monotheism [l-taw7eed] is special because Monotheism [l-taw7eed] is what unifies all believers.
* Regarding (mentioning) His-Greatness [l-takbeer]: its fruit is empowerment [ta3dheem] and reverence [l-ijlal] for The Owner of Continual-Majesty [dhu l-jalaal]
* Regarding (mentioning) His-Praise [l-7amd] and the names which have meanings of excellence [l-i7san] and mercy [l-ra7mah] - such as Ever-Merciful [l-ra7maan], Most-Merciful [l-ra7eem], Most-Generous [l-kareem], Continually-Forgiving [l-ghaffaar], etc - their fruits are three-fold:
(i) appreciation [l-shukr],
(ii) desired power [quwatu l-rijaa'],
(iii) love [l-ma7abbah]. Truly, the excelling (servants of God) [l-mu7sin] are inevitably loved [l-ma7boub].
* Regarding (mentioning) His-Mightiness [l-7awaqalah] and His-Sufficiency [l-7asbalah]: their fruits are
(i) complete-reliance on God [l-tawakkal 3ala l-lah],
(ii) entrusting-of-affairs to God [l-tafweed ila l-lah],
(iii) Faith in God [l-thaqqata bi-l-lah]
* Regarding (mentioning) the names which have meanings of acquaintance [l-attala3] and realisation [l-idraak] - such as The Most-Knowing [l-3aleem], The Most-Hearing [l-samee3], The Most-Seeing [l-baseer], The Most-Near [l-qareeb], etc - their fruit is meditative-mindfulness [muraaqabah]
* Regarding sending Godly-connections [salah] on the Prophet ﷺ: its fruit is strong love for him and carefully guarding his example [Sunnah]
*Regarding (mentioning) His-Forgiveness [l-istighfar]: its fruit is going straight with Godly-caution [taqwa] and guarding the preconditions of repentence along with the hearts rejection of the causes which lead to previous wrongdoings
* The fruit of the Godly-mention which unites the names is gathered in the unique Godly-mention of: "God, God" and He is the final goal.
-------------------------------------------------
(l-Qur'an [2:152] - Nadhmu l-durar by l-baqaa3i)
"so mention Me" for My graciousness [in3aami-y] with you in this matter or otherwise [bi-hadha wa-bi-ghayr-hu]
"I am to mention you" so I open you to Gnosis [l-ma3rif] and from you I drive away Fear [l-khawf] of that which doesn't fall under a legal-limitation [7add].
"and appreciate Me" alone, without any partners you associate with Me (to be continued...)
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