of Nekounam, , Session Eighty-Eight (18/6/1387 AH)
The verse ir al-Ladhna Anamta Alayhim Ghayri al-Maghbi Alayhim wa L al-lln in Surah Al-Fatiha, like a radiant jewel, distinguishes the path of the guided from that of the wrathful and the astray. This passage, by clarifying the position of those who have been bestowed with divine grace, invites a profound inquiry into the qualities of love and loveliness. This exegesis, adopting a philosophical, mystical, and religious approach, examines love and loveliness as encompassing attributes within the cosmic order. Through a systematic perspective on the secondary intelligibles in philosophy and their connection with divine guidance, this treatise calls the educated audience to an epistemic journey towards understanding the path of guidance, so that like travellers on the path of truth, they may attain the depths of divine wisdom.
Love (being affectionate) and loveliness (being lovable) are attributes recognized in Islamic philosophy as philosophical secondary intelligibles. These attributes are conceived in the mind but their actual possession exists externally; that is, they are ascribed to particular beings and do not exist independently.
ir al-Ladhna Anamta Alayhim Ghayri al-Maghbi Alayhim wa L al-lln
The path of those upon whom You have bestowed favour, not of those who have incurred wrath nor of those who have gone astray.
Philosophical secondary intelligibles, such as love and loveliness, are possessed externally, whereas logical secondary intelligibles (such as universality) have both their exemplification and possession in the mind. For instance, universality cannot be found externally, but beauty or loveliness is ascribed to a particular being (such as a human or a flower).
Love and loveliness may be either essential attributes (describing the essence of a being) or accidental (arising from the effects and consequences of the being). For example, someone who is inherently affectionate possesses essential love, whereas loveliness may be ascribed due to external or behavioural features.
Love and loveliness are universal attributes that pertain not only to humans but to all beingsfrom animals and plants to inanimate objects. Even components of a being, such as the human eye or the colour of a flower, may bear the attribute of love or loveliness.
Fa Tabrakallhu Asanul Khliqn
So blessed is God, the best of creators.
This verse (Surah Al-Muminun: 14) emphasises the equitable distribution of attributes within the order of creation.
Beings differ in their degrees of love and loveliness; however, no being is completely devoid of these attributes. This difference arises from the diversity in creation and divine wisdom, which guides each being to its unique station.
No two beings in the world are entirely identical. This uniqueness is also evident in the attributes of love and loveliness, such that every being holds a distinctive position within the cosmic order.
L Tafwuta f Khalqi ar-Ramn
There is no disparity in the creation of the Merciful.
This verse (Surah Al-Mulk: 3) emphasises the uniqueness and just order within creation.
Identification of the lover and the beloved requires profound and specialised knowledge, akin to discerning beauty or sound quality. Such recognition aids in understanding the station of each being within the cosmic order.
Love often accompanies effort and endeavour, whereas loveliness generally appears without exertion. For example, a labourer may be affectionate through effort, but a beloved individual may attract attention without particular effort.
Both manifest and hidden love and loveliness originate from divine benevolence. God grants each being what it deserves, and nothing is wasted within the cosmic order.
Kullun Muyassaru Lim Khuliqa Lahu
Everything is facilitated for what it was created.
This hadith underscores divine justice in the distribution of attributes.
Even latent traces of love and loveliness may manifest in the future. For instance, an individual who outwardly lacks these attributes may produce offspring of high love and loveliness.
The mechanics of the universe are the same from the perspectives of both the believer and the non-believer; the difference lies solely in nomenclature (God or Nature). This unity signifies the divine order governing existence, transcending superficial differences.
Religion is innate within human nature, and differences in expression (such as naming God or Nature) do not impair the unity of truth. This viewpoint emphasises the innate character of guidance and love.
Recognising lovers and beloveds, analogous to aptitude testing, aids in guiding individuals to their proper station. For instance, a person with a special talent, if placed correctly, generates goodness; if misplaced, they may cause harm.
Gods saints, by virtue of patience and strength bestowed upon them by God, endure hardships and calamities, and are guided upon the straight path. This steadfastness distinguishes them from others.
The interpretation of the verse ir al-Ladhna Anamta Alayhim Ghayri al-Maghbi Alayhim wa L al-lln, by elucidating the attributes of love and loveliness, sheds light upon the path of the guided. These attributes, as philosophical secondary intelligibles, manifest across all beings and are ascribed either to their essence or effects. The universality of these attributes, from humans to objects, reflects divine wisdom and justice in creation. The uniqueness of beings, absence of waste within the cosmic order, and the role of knowledge in discerning these attributes collectively emphasise the just and epistemic order of the universe.
The unified mechanics of the world and the innate nature of religion highlight the unity of truth despite apparent differences. Recognition of lovers and beloveds aids in guiding individuals appropriately, analogous to aptitude testing that engenders beneficence. Gods saints, through divine patience and strength, exemplify the spiritual wayfarers on the straight path. This interpretation, by integrating Quranic, philosophical, and mystical concepts, offers a comprehensive framework for understanding the path of the guided and invites travellers to deep reflection on divine wisdom.
Under the supervision of Sadegh Khademi
