the Lectures of Nekounam Session 51
The phrase "إِيَّاكَ نَعْبُدُ" from Surah Al-Fatiha, akin to a radiant jewel in the crown of the Holy Qur'an, delineates the profound and existential relationship of the servant with the Lord in the form of pure and exclusive worship. This phrase, discussed in the fifty-first session of the exegetical lectures in the Iranian calendar), opens a window toward understanding the gradations of worship, faith, polytheism, and disbelief. This treatise, employing a scientific and systematic approach, reformulates the content of the lecture in a refined manner appropriate for academic environments and, by integrating supplementary analyses, elucidates the formal and substantive dimensions of this blessed phrase. The structure of the text encompasses main sections with specialised headings and subheadings, each addressing an aspect of this phrase and concluding with clear results and a final synthesis, thus presenting a coherent framework. The objective is to offer a comprehensive and precise interpretation that conveys all the details and principal concepts of the lecture in dignified language suitable for educated audiences.
Worship in this phrase resembles a river flowing within two contexts: absolute and restrictive. Absolute titles, such as sincerity, obstinacy, and arrogance, due to their intrinsic absoluteness, are exempt from any hierarchical categorisation or conditionality. For instance, sincerity denotes complete purity in worship that admits no doubt, while arrogance, defined as self-exaltation against the truth, constitutes an absolute barrier to faith. Conversely, restrictive titles such as faith and polytheism have multiple gradations, whose intensity and weakness depend on the existential conditions and circumstances of the servant. This distinction is akin to the difference between the pure sunlight and the penumbra caused by clouds, reflecting the depth and complexity of the concept of worship in the Holy Qur'an.
All entities in the realm of existence, from inanimate objects to human beings, belong to a hierarchy of existence, except for the exalted Divine Essence, which transcends any specification or ranking. Even the Divine Names and Attributes, such as Mercy and Compassion, have their own gradations in their manifestations, yet the Essence of the Lord, like a boundless ocean, is free from all limitations and restrictions. This principle, rooted in the transcendent wisdom, indicates that the hierarchies of existence function as a ladder guiding beings from the earth to the heavens, whereas the Divine Essence is a summit with no conceivable foundation beneath it.
From a content perspective, all entities are hierarchical, but from a formal viewpoint, titles such as obstinacy, arrogance, and sincerity are defined absolutely. For example, an arrogant individual cannot be a believer, since arrogance, like an impenetrable wall, nullifies any possibility of faith. In contrast, faith and polytheism are formally restrictive and have gradations. A Qur'anic verse clarifies this distinction:
فَتَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ (النحل: ۱)
Translation: So exalted is Allah above whatever they associate with Him. (An-Nahl: 1)
This verse indicates that polytheism, formally, possesses gradations and relates to the human soul rather than the Divine Essence.
Worship in the phrase "إِيَّاكَ نَعْبُدُ" is like a gem manifesting within two vessels: the absolute and the restrictive. Absolute titles, such as sincerity and arrogance, shine like fixed stars in the sky of knowledge, whereas restrictive titles, such as faith and polytheism, fluctuate like waves in the ocean of existence, exhibiting gradations and oscillations. This distinction provides a framework for deeper understanding of worship and invites the servant to contemplate the quality of their relationship with the Lord.
Polytheism is like a shadow cast upon the servant's heart, which, depending on its intensity and weakness, leaves diverse effects. At its higher degrees, polytheism merges with disbelief and brings about spiritual impurity; however, at its lower degrees, known as subtle polytheism, it may manifest in the daily behaviours of believers without reaching the level of disbelief. These gradations, like the grey layers in the painting of existence, reflect the complexity of the servants relationship with monotheism.
Faith resembles a light whose intensity and weakness depend on the servants existential ranks. The Holy Qur'an speaks of low and high faith, sound and corrupted faith. For example:
يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ (النساء: ۱۳۶)
Translation: O you who have believed, believe in Allah and His Messenger. (An-Nisa: 136)
This verse invites even the believers to deepen their faith, as though faith is a tree requiring continual watering to reach perfection.
Terms like subtle and manifest polytheism or subtle and manifest remembrance lack a precise scientific basis and mostly refer to gradations. Polytheism and remembrance, in terms of content, have gradations rather than distinct essences. This critique acts like a fan that removes the dust of unnecessary terms from the face of truth and emphasises the necessity of employing precise Qur'anic concepts.
Polytheism and faith, like two sides of a coin, operate within the existential gradations of the servant. Polytheism, with its restrictive gradations, ranges from complete impurity to subtle manifestations in believers' behaviours, whereas faith, with its diverse levels, guides the servant from ignorance to steadfastness. This analysis calls the servant to self-awareness on the path of worship and faith.
Prayer resembles a class where the servant should acquire knowledge and inner transformation. Yet, in Islamic society, many prayers lack spiritual effect, as if the servant attends a class but learns nothing. This ineffectiveness stems from two categories of problems: formal problems, such as incorrect prayer performance or misunderstanding the meaning of "إِيَّاكَ نَعْبُدُ", and substantive problems, such as absence of sincerity and spiritual outcomes. A Qur'anic verse clarifies this point:
إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ (العنکبوت: ۴۵)
Translation: Indeed, prayer prohibits immorality and wrongdoing. (Al-Ankabut: 45)
This verse expresses the expectation of inner transformation through prayer; however, the ineffectiveness in many instances indicates deficiencies in form or content.
Formal worship, like a lifeless body, lacks true value. Worship must be accompanied by prerequisites such as sincerity and effects such as drawing nearer to God to be efficacious. Without these prerequisites, worship is like a shell without a spiritual core and cannot guide the servant toward perfection.
The challenges of worship in Islamic society resemble thorns along the path of the garden of knowledge, impeding the impact of prayer. Formal and substantive problems, such as lack of proper understanding and sincerity, have reduced prayer to a formal act. Overcoming these challenges requires revisiting the education and practice of worship, akin to watering a withered tree.
Polytheism is like a shadow arising from the imperfect perception of humans and is not attributed to the Divine Essence. The Essence of the Lord, like an eternal sun, is free from any association or partner. A Qur'anic verse confirms this reality:
سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ (الحشر: ۲۳)
Translation: Exalted is He and high above what they associate with Him. (Al-Hashr: 23)
This verse shows that polytheism is actualised within the human soul and results from its deficient perception.
The adorned self, which perceives the world as embellished, constitutes an obstacle to faith and pure worship. A verse concerning this matter states:
زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا (البقرة: ۲۱۲)
Translation: The life of this world has been adorned for those who disbelieve. (Al-Baqarah: 212)
Polytheism is like a dust that settles upon the mirror of the servants heart and prevents the reflection of the light of Divine Unity. This defect is not attributed to the Divine Essence but rather to the human soul. The Qur'anic verses, by emphasising the sanctification of God from polytheism, invite the servant towards self-awareness and the rectification of the self.
Key Point: Faith in the Holy Qur'an exists in various levels, ranging from naive faith to steadfast faith, and requires continuous deepening and vigilance.
Faith is like a ladder that elevates the servant from the earthly realm to the heavens of gnosis. The Holy Qur'an speaks of different kinds of faith, from naive to firm belief. For example:
Verse: They said, O our father, why do you not trust Joseph? (Yusuf: 11)
Translation: They said: O father, what is the matter with you that you do not place trust in Joseph?
This verse illustrates incomplete faith that necessitates rectification.
Faith without righteous deeds is like a bird without wings that cannot fly. A verse in this regard states:
Verse: Whoever believes in Allah and the Last Day and performs righteous deeds. (Al-Baqarah: 62)
Translation: Whoever believes in God and the Last Day and does righteous work.
This verse demonstrates the inseparable connection between faith and righteous action.
Formal faith, which lacks internal transformation, is like a hollow shell. A verse clarifies this point:
Verse: Why do you say what you do not do? (As-Saff: 2)
Translation: Why do you utter that which you do not practise?
This verse emphasises the necessity of conformity between speech and action in faith.
Repentance is like a key that unlocks the deficiencies of faith. A verse concerning this states:
Verse: O you who have believed, repent to Allah with sincere repentance. (At-Tahrim: 8)
Translation: O you who have believed, turn to God in sincere repentance.
Repentance serves as a tool for the correction of faith and the return to the righteous path.
Faith is like water that penetrates drop by drop into the servants heart. A verse illustrates this dynamism:
Verse: Our Lord, indeed we have heard a caller calling to faith, [saying], Believe in your Lord, and we have believed. (Al-Imran: 193)
Translation: Our Lord, we have indeed heard a caller calling to faith, saying, Believe in your Lord, and so we have believed.
This gradual nature renders faith a dynamic process necessitating continuous vigilance.
Faith is like a light that shines in diverse levels within the servants heart, ranging from naivety to perfection. The Qur'anic verses, by emphasising the necessity of righteous deeds, repentance, and the dynamism of faith, invite the servant to deepen his relationship with God. These levels are like the steps of a ladder that guide the servant towards the summit of Divine Unity.
Key Point: Prayer must effect change in the servant, akin to muscular growth in exercise. If a prayer has no impact, it indicates a defect in form or content.
Prayer is like a regimen that should strengthen the servants body and soul towards perfection. If a prayer produces no change in the servant, it is like an athlete who trains without effect. This ineffectiveness signifies a defect either in form (such as incorrect recitation) or in content (such as lack of sincerity). The Holy Qur'an stresses the efficacy of prayer:
Verse: Indeed, prayer prohibits immorality and wrongdoing. (Al-Ankabut: 45)
Translation: Indeed, prayer restrains from indecency and wickedness.
Post-prayer supplications are like a mirror reflecting the quality of worship. These supplications are not merely about reciting prayers but involve the evaluation of spiritual effects and internal transformations. This practice acts like feedback that assists the servant in identifying the deficiencies of his worship.
Even under conditions where complete prayer is not possible, such as during womens menstrual periods, practising components of prayer like remembrance and prostration is recommended to maintain the connection with worship. This practice is akin to warming up before exercise, establishing the habit of worship within the servant.
Prayer is like a seed planted in the soil of the servants heart and must be nurtured and practised to grow into a strong tree. Post-prayer supplications and continuous practice are the tools that bring this seed to fruition. Without inner transformation, worship becomes an empty shell incapable of drawing the servant closer to God.
Key Point: Worship, like sport, requires a mentor. In the past, the saints of God played the role of mentors, but in the era of occultation, the lack of supervision has rendered worship ineffective.
Worship, similar to professional sports, necessitates guidance and supervision by a mentor. Previously, the saints of God guided the servants towards perfection through teaching and evaluation of worship. However, in the era of occultation, the absence of such supervision, akin to the lack of a coach in sports, has caused worshipespecially prayerto lose its efficacy.
Worship is a skill that should be learned from childhood. Teaching the practice of worship at a young age, like planting a seed in fertile soil, prepares the servant for worship in adulthood. This process, similar to language acquisition during childhood, makes worship a natural part of the servants being.
Just as an athlete monitors his physical condition, the believer must examine the effects of prayer. This check-up resembles a medical examination that assesses the spiritual health of the servant and guides him towards correcting deficiencies. For example, has prostration softened the heart or has bowing stirred reverence within the soul?
Worship is like a journey requiring a guide and training. The mentors role, early education, and continuous evaluation of effects are like lights illuminating the path of this journey. Without these tools, worship becomes a formal act that cannot lead the servant to the destination of Divine communion.
Key Point: To resolve issues in worship, its foundations, circumstances, and content must be reformed. This reform includes continuous practice, evaluation of effects, and attention to details.
Reforming worship is like repairing a structure whose pillars have weakened. This process demands reviewing its foundations (such as intention), circumstances (such as the conditions of performance), and content (such as sincerity). Continuous practice acts like water nourishing the soil of worship, and evaluating effects serves as a mirror revealing faults.
Ineffective worship is like a plant that withers without water. This ineffectiveness may lead to hardness of the heart, indifference, or even depravity. In the Islamic society, this issue has caused the youth to become disenchanted with worship, as if the sky of religion has lost its radiance for them.
During the era of occultation, the absence of supervision and education is like a storm that has diverted the ship of worship from its course. This challenge stems from educational and cultural weaknesses and necessitates the reconstruction of the religious educational system.
Reforming worship is akin to reconstructing an ancient building, requiring precision, practice, and supervision. Practical solutions, including reforming foundations, evaluating effects, and rebuilding the educational system, guide the servant towards effective and transformative worship. This reform is like lighting a lamp in the darkness, facilitating the path of Divine Unity for the servant.
The exegesis of the phrase You alone we worship from Surah Al-Fatiha is like a journey towards the peaks of gnosis and servitude. This phrase, emphasising the levels of worship, faith, and polytheism, invites the servant to reflect on the quality of his relationship with the Lord. Absolute worship, like a pure gem, only actualises within the vessel of sincerity and absolute devotion, whereas polytheism and faith, with their restrictive levels, reveal the existential complexities of the servant. The challenges of worship in the Islamic society resemble thorns on the path of a rose garden, rooted in formal and substantive problems that require education, supervision, and continuous practice to resolve. The proposed solutions, like lights on the path, guide the servant towards effective and transformative worship. This exegesis invites the servant to self-awareness and endeavour to deepen faith and worship in order to soar towards Divine union like a light-winged bird.
Supplication: O Allah, send blessings upon Muhammad and the family of Muhammad.
Under the supervision of Sadegh Khademi