Explaining the Uncommon Recitation and the Effect of Receiving Words

In the uncommon recitation, Adam appears in the accusative case as the object of “talaqqā,” while “kalimāt” is in the nominative case as its subject. According to this reading, the verse suggests that the words went to meet Adam, similar to the way the verse “lā yanālu ʿahdī al-ẓālimīn”(“My covenant does not reach the wrongdoers”) (41:10) implies that the covenant actively does not reach those who are unjust.

Although the widely known recitation places Adam in the nominative case and “kalimāt” in the accusative, no evidence invalidates the alternative reading where Adam is in the accusative. A subtle point inferred from this recitation, as supported by “lā yanālu ʿahdī al-ẓālimīn”, is that spiritual blessings, unlike material ones, are not distributed equally to all who seek them (sawāʾ lil-sāʾilīn). Instead, receiving such blessings depends on divine bestowal and God’s attentive care.

The term “liqāʾ” (encounter) encompasses a broad meaning, each instance of which is marked by specific characteristics not found in others. From this particularity, it becomes evident that none of these characteristics are intrinsically part of the true essence of “liqāʾ.” For instance, an encounter that lacks perception and knowledge can still be an instance of “liqāʾ,” such as when the earth encounters the mountains firmly fixed within it: “wa alqā fī al-arḍ rawāsiya an tamīda bikum” (“And He cast firm mountains in the earth, lest it should shake with you”) (16:15). In another context, “liqāʾ” involves recognition, as seen when hypocrites encounter both believers and disbelievers: “wa idhā laqū alladhīna āmanū qālū āmannā” (“When they meet those who believe, they say, ‘We believe’”) (2:14).

In many contexts, the process of the Hereafter and witnessing the Truth is described as an encounter with God: “So whoever expects to encounter his Lord—let him act righteously” (faman kāna yarjū liqāʾa rabbihi falyaʿmal ʿamalan ṣāliḥan) (18:110). Similarly, the term “liqāʾ” is used in verses referring to the military confrontations of Muslims with disbelievers: “When you encounter the faithless” (idhā laqītum alladhīna kafarū) (8:15).

The point considered in the title reflects a conscious encounter on one hand and an eager one on the other. This concept can be inferred from the verse: “And the angels will meet them, [saying], ‘This is your Day which you have been promised’” (21:103). This indicates the knowledgeable and eager presence of the angels toward the believers, as meeting (talaqqī), like encountering (liqāʾ), involves both an active source of imparting (ilqāʾ) and a receptive act (talqīh).

This active source sometimes imparts a word to an emancipated person, and the return of such imparting is synonymous with the emancipated receiver’s reception (talaqqī) of the word, as seen in the verse: “The Messenger of God and His Word which He imparted to Mary and a Spirit from Him” (4:171). Here, the “Word” refers to Jesus himself, an objective and external being whom God granted to Mary.

This comprehensive point, which encompasses all levels—objective, verbal, and mental—is further addressed in the verse: “We will soon send down to you a weighty Word” (73:5). The Qur’an represents a reality that spans from the level of the Wise (ʿalī ḥakīm) to the clear Arabic (ʿarabī mubīn): “We have made it a Qur’an in Arabic…” and “And indeed it is in the Mother of the Book with Us, exalted and full of wisdom” (43:34).If such an expansive reality has been imparted to the Messenger of God (s.a.w.), then he has received all levels of the Qur’an, but only after its reception in relation to him.

Although in the mutual encounter between the two sides, the reception of each is simultaneous, from the perspective that the imparted message finds its addressee, precedence belongs to what has been sent down from the active source. Therefore, the Messenger’s reception of the weighty Word imparted by God is preceded by the Word’s reception in relation to him. It is this Word that rouses the enwrapped(187) and enrobed(188) Prophet, making him sent forth, overwhelmed, and distinguished by the attributes of prophethood and messengership.

Although verbs like “meeting” and “encountering” imply a mutual interaction between two parties, the nature of some of these verbs is that the active aspect of one party precedes the passive aspect of the other. Thus, from a grammatical perspective, one serves as the subject and the other as the object, as seen in expressions like “Zayd met ʿAmr.” However, some verbs of this type reflect equality between the two parties, making both the subjects, as in “Zayd and ʿAmr met.”

This analysis does not account for the original active source responsible for the bestowal and reception. Otherwise, what emanates from this source carries precedence and priority because it exerts active influence. That is, what has been bestowed or received from the active source subjugates the opposite party and subjects it to its particular effect, whether in contexts of repulsion, coercion, and anger, as in “We have cast among them enmity and hatred until the Day of Resurrection” (5:64) or in contexts of attraction, love, and affection, as in “And I cast upon you love from Me, and so that you would be brought up under My eye” (20:36), and “And He will meet them with radiance and joy” (76:11).

From this detailed analysis, the subtlety of reading “Adam” in the accusative case can be understood, even though Abū Jaʿfar al-Ṭabarī, while acknowledging the grammatical permissibility of “Adam” in the accusative, considers it contrary to the consensus of the reciters and refrains from accepting it. However, such consensus, unless traced back to the tradition of the infallible (a.s.), does not provide a sound basis for forming a religious opinion.

It is important to note that in situations where the inspirer or receiver sends something into danger, the primary agency and influence belong to the receiver rather than the one being sent. For instance, when something is thrown into the sea, the sea actively engulfs whatever is thrown into it. An example of this concept is found in the verse: “Cast into Hell every obstinate disbeliever (kaffār ʿanīd)” (50:24).

The meaning of “words” as mentioned before refers to the names that were taught to Adam (a.s.); specifically, the words imparted were apparently part of those names. The term “al-asmāʾ” (the names) in the verse “and He taught Adam all the names” is defined by the definite article “al-,” and especially with the emphasis of “kullahā” (all of them), it conveys a comprehensive meaning.

Moreover, these “words” are not merely verbal expressions or mental concepts, as God uses the term “words” in the Qur’an to denote existential realities, similar to the verse “…before the words of my Lord are exhausted” (18:109). Therefore, when narrations from the Ahl al-Bayt (a.s.) state that these words refer to the names of the Companions of the Cloak (aṣḥāb al-kisāʾ)(189), it should be understood that Adam (a.s.) encountered the lights and forms of the Ahl al-Bayt. The imparted words were the very existential signs of the Ahl al-Bayt (a.s.), even if Adam uttered their blessed names during his repentance and supplication to God as a means of seeking forgiveness.

It may be questioned: If the “words” do not refer to verbal expressions or their mental concepts, and the aforementioned narration is interpreted as pointing to lights, existential forms, and external realities, how can we explain the narration that Fayḍ Kāshānī cites from al-Kāfī, which applies the words to: “There is no god but You, glory be to You, O God, and praise be to You. I have done evil and wronged myself, so forgive me, for You are the Best of Forgivers. There is no god but You, glory be to You, O God, and praise be to You. I have done evil and wronged myself, so forgive me and have mercy on me. Indeed, You are the Most Merciful of the merciful. There is no god but You, glory be to You, O God, and praise be to You. I have done evil and wronged myself, so turn to me in repentance, for You are the Oft-Returning, the Merciful.”(190) Does this narration not indicate that the “words” refer to those very verbal expressions and mental concepts?

The answer is, first, we need to determine whether the realm in which the words mentioned in the verse were imparted to Adam (a.s.) was the earthly realm, where verbal expressions and mental concepts are relevant, or whether it was the realm of Paradise, which transcends the conventions of Hebrew, Arabic, and Persian. Unless it is established that the discourse took place in the earthly domain where verbal expressions and mental concepts apply, it is not appropriate to interpret the “words” in the verse based on this meaning.

Secondly, some narrations indicate that the “words” by which Abraham (a.s.) was tested are the same as those that Adam (a.s.) received. It is evident that the words that tested Abraham (a.s.) were of the nature of external realities, not mere verbal expressions or mental concepts. Thirdly, since “words” in the sense of objective realities have their unique manifestations in the world of convention, all that has been mentioned regarding their verbal expressions and mental concepts is accurate as the lower stage of those same objective realities. However, none of the narrations in this context establish that the “words” are confined to verbal expressions and mental concepts. Further details will be explored in the section on Subtleties and Allusions.