of Nekounam (May His Soul Rest in Peace) - Session 629
In mystical journeys, the concept of Existence illuminates the path of seekers of truth like a blazing torch. This concept, which in the eyes of mystics is the very heart of the divine truth and the essence of being, is elegantly depicted in the Quran, not through a direct mention, but via verbal forms that convey its dynamic nature. This lecture, the precious teachings in "The Stations of the Seekers," delves into the meanings of existence, its distinction from manifestation, and its place in the mystical system.
Claim of Explicit Usage of the Term "Existence"
The claim has been made that Allah (Glorified and Exalted be He) explicitly uses the term "Existence" as a noun in several places in the Quran. This claim is supported by references to verses such as the following:
يَجِدِ اللَّهَ غَفُورًا رَحِيمًا (Surah An-Nisa, 4:110, Translation: They will find Allah to be Most Forgiving, Most Merciful). لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا (Surah An-Nisa, 4:64, Translation: Had they found Allah to be Accepting of repentance, Most Merciful). وَجَدَ اللَّهَ عِنْدَهُ (Surah An-Nur, 24:39, Translation: He would find Allah near him).
At first glance, these verses seem to allude to the concept of "Existence." However, a closer examination reveals that the term "Existence" is not used as a noun or nominal form in any of these instances. This claim thus sets the stage for a deeper discussion regarding the usage of terms related to existence in the Quran.
Key Point: The Quran does not use the term "Existence" as a noun; all related usages of this concept appear in verbal forms that convey a dynamic and event-based meaning.
Critique of the Claim of Explicit Usage
Contrary to the initial claim, the Quran does not feature any explicit usage of the term "Existence" as a noun. All instances related to this concept appear in the form of verbal phrases, such as "yajid" (he finds), "lawajadu" (they would find), "wajada" (he found), "laajidanna" (I will certainly find), "latajidannahum" (you will surely find them), "satajiduni" (you will find me), and "wajadna" (we found). A thorough analysis reveals that there are approximately a hundred occurrences of such verbal forms in the Quran. These verbs, meaning "to find" or "to obtain," convey a dynamic and event-driven connotation, rather than a static, nominal concept of existence.
Key Point: The Quran does not employ the term "Existence" as a noun; all uses of this concept are in verbal forms that imply dynamism and acquisition.
The first section demonstrated that the claim of explicit usage of the noun "Existence" in the Quran is inaccurate. The Quran employs verbal forms to express the concept of existence, associating it with the action of "finding" and indicating its dynamic nature. This approach opens the door for further inquiry into the reasons behind the Qurans choice of this linguistic form and the true meaning of existence, which will be explored in the following sections.
Why Use Verbal Forms Instead of Nouns?
One of the fundamental questions here is why the Quran chooses to express the concept of "Existence" exclusively in verbal forms and refrains from using it as a noun. The answer lies in the self-evident nature of existence. Existence, like a radiant sun, is so manifest that it requires no explicit proof or declaration. Rather than addressing the essence of the divine, the Quran focuses on His attributes, as though the essence, like a lofty peak, is beyond the reach of expression, and His attributes, like the slopes of the mountain, guide the seekers.
Key Point: Existence is inherently self-evident, and thus the Quran opts to focus on the divine attributes rather than attempting to define or describe the essence of existence directly.
The Meaning of Existence
The concept of "Existence" in this lecture is defined as "al-zafar bi-haqiqat al-shay" (reaching the truth of a thing). This definition ties existence to the attainment of the essence and truth of a thing. However, this meaning is criticized because it implies occurrence or emergence, whereas true existence is independent of any occurrence or creation. Existence is like an infinite ocean that neither has a beginning nor an end, and in its essence, it is free from any external constraints.
Key Point: The definition of existence as "reaching the truth of a thing" is criticized for implying emergence (huduth), whereas true existence is independent and transcendent of such a notion.
This section explored two fundamental questions: First, why does the Quran employ verbal forms instead of nouns to express existence, which was attributed to the self-evidence of existence and the Qurans focus on divine attributes? Second, the meaning of existence was critiqued, leading to a view of existence as independent and transcendental, rather than contingent or emergent. These discussions lay the groundwork for a deeper exploration of the various forms of existence.
Four Types of Existence
Existence, like a multifaceted gem, is employed in four distinct meanings:
This classification views existence from linguistic, philosophical, and mystical perspectives, offering different facets for contemplation.
The Distinction between Existence and Manifestation
Existence is distinct from manifestation, just as the sun is separate from its rays. Existence denotes independence, whereas manifestation refers to dependence. Existence is the intrinsic reality of a thing, while manifestation is its dependent appearance, like a shadow cast from an object onto the ground. God is existence itself, while creation is the manifestation of existence, as if creation is a mirror reflecting the light of divine existence.
Key Point: Existence is the intrinsic, independent reality of a thing, while manifestation is its dependent and derivative expression. God is existence, and creation is the manifestation of that existence.
This section, by explaining the four types of existencefrom relational to the essence of a thingand distinguishing existence from manifestation, provides a comprehensive view of this concept. Existence is portrayed as a multifaceted gem, revealing different aspects in language, philosophy, and mysticism.
The Holy Qur'an does not speak of existence in nominal terms, because true existence is so self-evident that it does not require proof or explicit mention. This obviousness is akin to a light that reveals itself without needing a lamp. In the Qur'an, Allah reasons regarding attributes such as Creator, Provider, and Power; however, when it comes to His own existence or non-existence, no statement is made, as existence is like air that flows with each breath, needing no proof.
Rather than addressing the essence of Allah, the Qur'an focuses on His attributes. Names such as As-Samad, Al-Muhyi, and Al-Mumit all refer to divine attributes. Even in a verse such as "Allah bears witness that there is no god but He" (Surah Al-Imran, 3:18), the emphasis is on unity and singularity, which is itself a divine attribute.
The confusion between Qur'anic verbs such as yajid (to find) and wajid (to obtain) with the nominal concept of "existence" is incorrect. These verbs signify attainment and occurrence, and should not be considered equivalent to nominal existence. Nominal existence expresses the essence of an entity, while the Qur'anic verbs convey a dynamic and transient concept.
This section clarified the self-evident nature of existence and the Qur'ans focus on divine attributes, illustrating why the sacred book refrains from explicitly mentioning nominal existence. The critique of the confusion between actual and nominal existence revealed the depth of the analysis, and paved the way for exploring the role of existence in mystical spirituality.
Existence, like an unparalleled jewel, is the most comprehensive name for expressing the divine truth. However, even this concept cannot fully encompass the entire essence of Allah. In comparison to names like Al-Haqq, Ar-Rahman, and Ar-Rahim, existence is closer to the divine essence, yet it remains an attribute rather than the essence itself. This limitation is like a mirror that reflects only a part of the infinite truth.
Even the name Allah is an attribute of unity and falls under the concept of existence. Existence is the absolute truth, while Allah refers to divine unity. This hierarchy is like a ladder that guides the mystic from attributes towards the truth of existence.
In the system of "Mansil al-Sa'irin" (Stages of the Wayfarers), the gate of existence comes after the gate of verification. This series includes Fana (annihilation), Baqa (subsistence), Tahaqqaq (verification), and existence. Existence, as the final stage, is the result of the verification of truth, as it is stated: "The truth verified the truth, and thus became existent to the mystic" (Haqqaqa al-Haqq fa Asara Mawjudan Inda al-'Arif). This stage is like the summit that the mystic reaches after traversing the valleys of Fana and Baqa.
This section highlighted the exalted position of existence in mystical spirituality. As the most comprehensive name and the final station, existence is the goal for the mystics who seek to realize the truth. The distinction of existence from attributes such as the name Allah and its place in the series of stages makes this concept a beacon on the path of mysticism.
In verses such as "They find Allah Forgiving, Merciful" (Surah At-Tawbah, 9:104) and "If they had found Allah to be the Most Accepting of repentance, the Most Merciful" (Surah At-Tawbah, 9:112), the word Allah is an object, and the meaning is temporal, referring to finding Allah as Forgiving and Merciful. This signifies occurrence, and refers to a dynamic concept rather than nominal existence, which expresses the intrinsic essence.
The definition of "existence as a name for the attainment of the essence of something" is critiqued due to its implication of occurrence. True existence is independent and free from becoming, but this definition ties existence to attainment and achievement, which suggests a temporal, event-based concept. Existence, like an endless river, is free from any temporal constraint and shines in its independence.
This section revisited Qur'anic verses and critiqued the definition of existence, emphasizing the distinction between actual and nominal meanings. Qur'anic verses present existence in terms of attainment and discovery, whereas true existence is inherent and independent. This analysis deepens the understanding of existence in both Qur'anic and mystical perspectives.
