Nokoonam (May his soul rest in peace) (Lesson Six - Introduction - Section Six)
In the vast realm of Islamic mysticism, the Divine Names serve as illuminating beacons, guiding the seekers towards the ultimate truth. Lesson six of the series of discourses on "Mansal al-Sairin" focuses on the two blessed names "Latif" (Subtle) and "Qarib" (Near), opening a window to a deeper understanding of the Essence and Attributes of the Divine.
The name "Latif" in its primary sense refers to the delicacy and precision manifested in the Essence and actions of God. In the Holy Quran, this name appears in verses such as:
"No vision can grasp Him, but He grasps all vision; He is the Subtle, the All-Aware." (Al-Anam: 103)
This verse reflects the inherent delicacy of the Divine, transcending even human sensory perception. As translated by : "The eyes cannot comprehend Him, but He comprehends the eyes; He is Subtle and All-Aware." This verse juxtaposes the subtlety of God with His vast awareness and omniscience. In this discourse, it is emphasized that the name "Latif" should not be conflated with "Khafi" (Hidden) or "Batin" (Inner). "Khafi" refers to a quality denoting the limitations of human perception, not the Essence of the Divine. The concept of hiddenness originates from the weakness of human vision and understanding. As an analogy, it is said that a lost coin is not truly lost; it is merely beyond the reach of human knowledge. This analogy beautifully demonstrates that "Khafi" is a relative quality, dependent on human incapacity, rather than an attribute of the Divine Essence.
Unlike "Khafi," which is the opposite of "Jali" (Manifest), "Latif" is not part of such oppositional names. It refers to God's pervasive and intimate presence in all aspects of existence without being limited by opposition to another attribute. To put it metaphorically, Divine subtlety is like a breeze that flows everywhere without being seen or confined.
In Islamic mysticism, the Divine Names are categorized into two groups: Essential Names and Active Names. Essential Names refer to the attributes of God in Himself, while Active Names relate to His interaction with creation. In this discourse, "Latif" is presented as an Essential Name, but one that also has active manifestations: "Latif in His Essence and subtle in His mercy towards His servants." This phrase beautifully captures how Divine subtlety is present both in the infinite Essence of God and in the mercy and kindness He shows to His creation. To better understand this distinction, a legal metaphor is used: "Pure by its own nature, and purifying for others." Water is pure in itself, and purifying for others. Similarly, "Latif" in the Divine Essence is delicate and refined, while in interaction with creation, it manifests as kindness and mercy. This metaphor clearly illustrates the boundary between Essence and effect.
"God is Subtle towards His servants" (Ash-Shura: 19)
This verse emphasizes the active manifestation of the name "Latif," depicting God's subtlety as a gentle rain falling upon the parched hearts, bringing life and mercy.
One of the central themes of the lesson is the critique of misinterpretations that reduce "Latif" to "Khafi" or "Batin." This critique highlights the importance of a precise understanding of the Divine Names. A mystic is criticized for conflating the Essential and Active Names, and for failing to properly elucidate the meaning of "Latif." This deficiency stems from a lack of attention to the distinction between the two categories of Divine Names, which has often been overlooked by certain scholars.
The name "Qarib" refers to the inherent and active nearness of God to His creatures. In the Quran, the verse:
"And We are closer to him than [his] jugular vein" (Qaf: 16)
beautifully illustrates this nearness. "Habl al-Wareed" (the jugular vein) symbolizes the life and existence of a human, and God is nearer than this vein itself.
The text critiques the interpretation of "Qarib" as synonymous with "Jali" or "Zahir," since these are oppositional names, and "Qarib" does not belong to this category. "Qarib" is opposed to "Baeed" (Distant), but God is not truly "distant" in any way. This subtlety demonstrates that God's nearness transcends mere external concepts or appearances.
The verse:
"And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me" (Al-Baqarah: 186)
illustrates the practical nearness of God. This verse serves as a divine promise, filling the heart of the seeker with the certainty of God's responsiveness. God, like a loving mother, hears and answers even before the supplicant fully articulates their prayer. The analogy of a mother and child in the text beautifully captures this nearness: "The mother, before the father is awakened by the child's cry, rushes to the childs side." This metaphor shows the intense and rapid nearness of God, which surpasses human comprehension.
One notable aspect of the discourse is the critique of fragmenting the verses of the Quran. Such an approach, akin to tearing a valuable fabric, leads to distortion of meaning and the loss of the depth and context of the divine message. For example, the verse "I am near" from Surah Al-Baqarah, revealed in response to the people's inquiry to the Prophet, demonstrates God's boundless love. Reading this verse in its entirety and within its context provides a deeper understanding of Gods nearness.
In Islamic mysticism, the Divine Essence is unified, while the Names and Attributes are the manifestations of this Essence. "Latif" and "Qarib," as Essential Names, point to the infinite Essence of God, but they find expression in interactions with creation as Active Names. This distinction provides a clear line between Essence and effect. An example in the text illustrates this concept: "The airplane, although flying in the sky, needs wings and the earth for takeoff and landing." Mysticism, without adherence to the Sharia, the Quran, intellect, and reason, is like an airplane without wings, unable to navigate properly on the path of knowledge.
The discourse also highlights the difference between "Qayyum" (the Sustainer) and "Maqoom" (the Sustained). "Qayyum" refers to Gods self-sustaining nature and His role in maintaining all beings, as in the verse:
"God, there is no deity except Him, the Ever-Living, the Sustainer of existence" (Al-Baqarah: 255)
In contrast, "Maqoom" refers to the active manifestation of this attribute in preserving and governing creation.
The terms "Qayym" and "Muqawwim" represent distinct aspects of God's nature. While "Qayym" refers to God's inherent self-sustaining nature, "Muqawwim" refers to the manifestation of that sustaining power in the governance of the universe.
This section addresses God's boundless love for His creation, drawing a comparison with the love that human parents have for their children. God, as the Creator who sees the creation as a reflection of Himself, possesses an infinite love for them. This love, like a clear stream, flows through every aspect of human existence.
Similarly, due to His role as Creator, God has an immeasurable love for His creation, one that surpasses human comprehension.
The text links human anxiety to a lack of faith, likening a believer to an unshakable mountain. The verse "We are closer to him than his jugular vein" demonstrates that God, His angels, and divine means act as compassionate guardians, holding the human being in the embrace of His nearness. This closeness serves as a shield, protecting individuals from harm and calamities. Anxiety stems from human negligence, but faith is like a light that dispels this darkness.
The sixth lesson of Maqamat al-Sairin (The Stations of the Wayfarers) has provided deeper insights into the divine names Latif and Qareeb. "Latif" refers to the subtle nature of God, which permeates both His essence and actions, encompassing all degrees of existence beyond the hidden and the obscure. "Qareeb" refers to the infinite closeness of God to His creatures, manifesting in the acceptance of prayers and His boundless love. The critique of erroneous interpretations, the emphasis on distinguishing between inherent and active divine names, and adherence to Islamic and Qur'anic principles are key themes in this lecture. Metaphors such as the airplane and the relationship between mother and child effectively convey profound mystical concepts in a clear and evocative manner.
