Appendix M: Complete Tafseer from Agha Mahdi Pooya regarding 78:1-5
Complete Tafseer from Agha Mahdi Pooya regarding Surah An-Naba, Ayats 1-5
Naba-il azim (the great news) here and in verse 67 of Sad (38:67) , refers to the vicegerency of man to represent Allah on the earth in order to exercise authority on His behalf, i.e. imamah or wilayah.
According to many commentators it may refer to the day of resurrection, or the prophethood of the Holy Prophet, or the Qur’an. Refer to my arguments given in the commentary of Sad: 67. Although all of them are great and fundamental yet discussion, opposition or disagreement among the human beings concerning their actuality is a regular exercise. So far as the angelical realm is concerned we find no trace of any such behavior save at the time of the appointment of Adam (man) as the vicegerent (khalifah) of Allah.
The angels expressed their disapproval, but yielded to reason when it was proved to them that they were inferior to Adam in knowledge and wisdom because of which Adam was appointed as the vicegerent of Allah. So it was the beginning of controversy regarding the vicegerency of Allah. In every age imamah or wilayah is the most bitterly disputed issue.
Even those who believe in Allah, the revealed scriptures, the angels, the resurrection and the prophets of Allah refuse to accept the fact that there is always a divinely chosen representative of Allah on the earth who by his absolute submission to Allah (abdiyat) and total control over human shortcomings reaches the stage of fanafiallah (absolute absorption of divine attributes) and baqiya-billah (acting on behalf of Allah as His instrument) as explained in the commentary of Ma’idah, 5:54 to 58 and Anam, 6:17.
Hafiz Abu Nu’aym in Hilyatul Awliya says that the Holy Prophet told his companions: "Naba-il-azim (the great news) refers to the wilayah of Ali ibn abi Talib."
Refer to the commentary of Ma’idah, 5:67 for the wilayah of Ali ibn abi Talib. Therefore wilayah of Imam Ali is the decisive test of man's submission to Allah's authority. Man shall not be able to avoid or escape from acceptance of Ali's wilayah as verses 4 and 5 assert.
In subsequent verses the process of creation demonstrates the evidence of divine plan and purpose which shall culminate in resurrection after which a new world will come into being. The process of developing matter from its lowest form to the highest form, which is human form, has to be carried out by the help of a pivotal entity to function as a medium between the finite and the infinite. Not only in the human society functioning in this world but also in the greater society which will come into being after the day of judgement the pivotal agency is indispensable. In fact the center of gravitation of any collective existence has to be created before its formation. On this basis imamah or khilafat was bestowed on man and then the human race began to spread over the world and it shall continue to function till the human society reaches its final destination.
Ibn Arabi has rightly observed:
"The day of resurrection and wilayah of Ali ibn abi Talib are the two sides of one reality."
Ali is "the great news". He is the ark of Nuh. In him and in every Imam in his progeny is confined all that which has been created (Ya Sin, 36:12). Khawja Muinuddin Chishti, a great saint of India, has said: "Those who sought protection through "Ya Sin" killed the imamun mabin".
So he clearly says that "imamum mabin" in verse 12 of Ya Sin (36:12) refers to Imam Husayn son of Ali ibn abi Talib. It refers to all the Imams of the Ahl ul Bayt. Also see commentary of Baqarah, 2: 2 and Ya Sin, 36:12.
Imam Muhammad bin Ali al Baqir said:
"Naba-il azim refers to Ali ibn abi Talib".
Alqama says that in the battle of Siffin a soldier came out from the army of Mu-awiyah and recited Ya Sin in front of Imam Ali. He asked him: "Do you know what is naba-il-azim ?" He did not know. Ali said: "I am the naba-il azim." A similar event also took place in the battle of Jamal. Amr ibn ‘As, an avowed enemy of Ali, once said:
"Ali is the naba-il azim. He is the babullah (the door through which one enters into the realm of the realisation of Allah)."
Refer to the commentary of Ma-arij, 70:1 to know about the fate of those who did not accept the wilayah of Ali ibn abi Talib. Also refer to the commentary of Ma’idah, 5:67 and 5:3.