The second class’s share is this: “A great ruler looks on his subjects with paternal compassion. If he is a spiritual monarch ruling both outwardly and inwardly, then since his compassion goes a hundred times beyond that of a father, his subjects look on him as a father and on themselves as his real sons. A father’s view cannot be transformed into that of a husband, and a daughter’s view cannot be easily transformed into the view of a wife, so since the Prophet’s taking the believers’ daughters would seem inappropriate, the Qur’an says: ‘The Prophet (PBUH) acts kindly towards you with the eye of Divine compassion, and treats you in a fatherly manner. In the name of his Messengership, you are like his children. But with regard to his human person, he is not your father so that his taking a wife from you should be unfitting.’”
The third group would understand it like this: “You should not claim a connection with the Prophet (PBUH), and relying on his perfections and trusting in his fatherly compassion, commit errors and faults.” Yes, many people are lazy because they lean on their elders and guides. They even sometimes say: “Our prayers have been performed.” (Like some ‘Alawis)
The Fourth Point. Another group would understand a sign from the Unseen from this verse, as follows: The Prophet’s male children would not remain at the degree of ‘men’ [rija\l]; in consequence of some wise purpose, his descendants would not continue as men. Since through the use of the term ‘rijal’ it indicates that he is the father of women, his line would continue through women. And, Praise be to God, Fatima’s blessed descendants, like Hasan and Husayn, the radiant moons of two luminous lines, continued the physical and spiritual line of the Sun of Prophethood.
O God, grant blessings to him and his Family.
[The First Light here reaches a conclusion with Three Rays.]
The Second Light comprises Three Beams.
FIRST BEAM: According to the testimony of thousands of brilliant scholars of rhetoric and the science of rhetorical style like Zamakhshari, Sakkaki, and ‘Abd al-Qahir Jurjani, there is in the Qur’an of Miraculous Exposition as a whole a pleasant fluency, a superior correctness, a firm mutual solidarity, and compact proportionateness, powerful co-operation between the sentences and parts, and an elevated harmony between the verses and their aims. And yet, while there are seven or eight significant factors that might mar or destroy the harmony, co-operation, and mutual support, and the fluency and correctness, they do not mar them, indeed, they give strength to the fluency, correctness, and proportionateness. Only, those causes have exerted an influence to some extent and taken others out of the veil of the order and fluency. But just as a number of bumps and excres