Critical Analysis of Fragmenting Quranic Verses

One of the significant and noteworthy points is the critique of fragmenting the verses of the Holy Quran. Such an act, akin to tearing a precious fabric, leads to distortion of meaning and loss of context and depth of the divine message. For instance, the verse Fa-innī Qarīb in Surah Al-Baqarah, which is revealed in response to the queries of the servants to the Prophet, reflects the boundless love of God. Reading this verse in its entirety and within its context provides a deeper understanding of divine proximity.

The Unity of Essence and Multiplicity of Manifestations in Divine Names

Attention to the distinction between essential and active names is important. The Divine essence is singular, while names and attributes represent manifestations of this essence. Names such as Latīf and Qarīb, as essential names, refer to the infinite essence of God, yet in interaction with creation, they attain active manifestations. This distinction acts like a line demarcating the essence from its effect.

The original text uses the example of an aeroplane to illustrate this concept beautifully: “An aeroplane, though it flies in the sky, requires wheels and ground for take-off and landing.” Mysticism, without adherence to Sharia, the Holy Quran, reason, and logic, is like an aeroplane without wheels, unable to move correctly on the path of knowledge.

The Distinction between “Qayyūm” and “Muqawwim”

The difference between Qayyūm (an essential name) and Muqawwim (an active name) is subtle. Qayyūm refers to God’s self-subsistence and maintenance of all beings, as mentioned in the verse Allāhu lā ilāha illā huwa al-Ḥayy al-Qayyūm (Al-Baqarah: 255). In contrast, Muqawwim indicates the active manifestation of this attribute in preserving and managing creation.

Key point: The distinction between Qayyūm and Muqawwim exemplifies the precision in analysing divine names. Qayyūm pertains to God’s essential self-subsistence, while Muqawwim refers to its active manifestation in governing the universe.

Divine Love and Infinite Proximity to Creation

Consider God’s limitless love and compassion towards His servants, comparable to the love of parents for their children. As the Creator who regards creation as a manifestation of Himself, God possesses infinite love for them. This love flows like a pure stream throughout all aspects of human existence.

The metaphor of parents and children illustrates this beautifully: “Parents love their child more than the child loves them, as the child is a manifestation of their being.” Similarly, God, by virtue of His creative essence, holds boundless love for creation, surpassing human comprehension.

The Role of Faith in Relieving Anxiety

Human anxiety is related to weak faith, whereas a believer is likened to a steadfast mountain. The verse Wa Nahnu Aqrabu Ilayhi Min Ḥablil Warīd indicates that God, angels, and divine causes, like compassionate guardians, preserve humans within His proximity.

This proximity acts as a shield protecting humans from calamities. Anxiety originates from human heedlessness, while faith functions as a light dispelling this darkness.

Conclusion

This study, by elucidating the names Latīf and Qarīb, opens a window towards a deeper understanding of the divine essence and attributes. Latīf signifies the subtlety inherent in God’s essence, encompassing all degrees of existence beyond the hidden and inner, while Qarīb denotes God’s infinite proximity to creation, manifested in the acceptance of prayers and boundless love. Critiquing misinterpretations, emphasising the distinction between essential and active names, and adhering to Sharia and the Quranic foundations are central themes. Exemplary metaphors, such as the aeroplane and parent-child, convey profound mystical concepts in a clear and delightful manner.

The discussion proceeds to summarise the divine names and describe the characteristics of the mystic, highlighting the role of the heart as the centre for perceiving divine truths. Key point: Divine names in the Manāzil al-Sā’irīn are divided into two domains: essential (pertaining to absolute perfection) and active (pertaining to beneficence and grace), each revealing an aspect of the divine reality.

Arrangement and Significance of Names

The text, focusing on divine names, categorises them into two foundational groups: names related to the essential perfection of God and names related to active beneficence. This classification provides a logical framework for understanding the relationship between divine essence and action. The six names under “Wāḥid” and “Aḥad” refer to essential perfection, while the following six pertain to beneficence and grace. Latīf and Qarīb relate to the latter two meanings.

The arrangement of names in the introduction of the book begins with “Al-ḥamdu lillāh al-Wāḥid al-Aḥad” and continues with Ṣamad, Qayyūm, Latīf, and Qarīb. This ordering is deliberate, ensuring that each name complements and affirms the preceding one. For example, Wāḥid emphasises the unity of God’s essence, while Aḥad elevates this unity to an absolute and infinite level. Similarly, Ṣamad points to divine self-sufficiency, and Qayyūm to His sustenance of the world. This sequence links the names in a hierarchical, meaningful order, offering a coherent intellectual structure.

Distinction Between Essential and Active Names

Essential names, such as Qayyūm, refer to the absolute perfection of God and include an active aspect. For instance, Qayyūm denotes both self-subsistence and sustenance of others, encompassing God’s independent essence and His acts in preserving the universe. In contrast, active names, such as Muqawwim, refer exclusively to God’s acts without the essential aspect. This distinction, like a line between two existential and operational domains, clarifies the boundary between essence and action. Essential names are like the roots of a mighty tree, while active names are the branches reaching towards creation.

The Descent of Wisdom and Knowledge upon the Hearts of Mystics

“Alladhi amṭara sarā’ir al-‘ārifīn karā’im al-kalim min ghamā’im al-ḥikam.” These are the fruits of proximity and divine subtlety. God, through His names such as Wāḥid, Aḥad, Ṣamad, Latīf, and Qarīb, bestows noble knowledge and wisdom upon the innermost hearts of mystics. This divine descent, like a pure stream, quenches the thirst of the mystic’s heart and guides it towards truth. The expression amṭara sarā’ir al-‘ārifīn symbolises the overflow of divine grace upon the inner sanctum of the mystic, accompanied by karā’im al-kalim (noble words) and ghamā’im al-ḥikam (abundant wisdom). The omission of the preposition “on” enhances rhetorical conciseness and emphasises the intensity of this divine outpouring.

The Heart as the Centre of Knowledge

Knowledge, unlike science which depends on intellect and senses, is heart-centred. Sarā’ir, meaning the inner self or heart, is the locus of receiving divine knowledge, while the mind, thought, and senses act as instruments in attaining this knowledge. This distinction positions the heart as the centre of perception, separate from mental and sensory faculties. The mystic, like a gardener, prepares the soil of the heart to receive the seeds of divine wisdom, which then flourish through the heart’s absorption of divine grace.

The emphasis on the heart underlines the distinction from acquired sciences and mental perceptions. The mind and senses serve as attendants to the heart, but the actual knowledge manifests in the mystic’s inner self. This perspective aligns with the Quranic view that the heart is the locus of understanding and comprehension of truth, as illustrated in Surah Al-Baqarah, verse 7: “Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil.”

Overlap and Distinction Between Science and Knowledge

In mystical terminology, science and knowledge, though overlapping in general meaning, are distinct in specific application. Science provides a general, conceptual understanding, leading to a broad awareness of God, whereas knowledge conveys direct, particular, and experiential understanding of God’s reality. This distinction is akin to the difference between viewing a city map from above and walking through its streets.