the Lectures of Nekounam, may his sacred spirit be sanctified (Session 89)
The Surah al-Hamd, akin to a precious gate within the ocean of Quranic knowledge, encapsulates a summary of theoretical and practical wisdom. The verse ir al-ladhna anamta alayhim ghayr al-maghb alayhim wa-l -lln (The path of those upon whom You have bestowed favour, not of those who have evoked [Your] anger nor of those who are astray) (Al-Hamd: 7) constitutes the central theme of this treatise. Employing a philosophical, mystical, and Quranic approach, it elucidates the station of the favoured (al-anmyah), the lovers and the beloved, and the necessity of transformation within the epistemological system. This work, through a refined and scholarly language, presents the entirety of the lectures for an academically accomplished audience, employing metaphors and literary allusions to reveal the depth and allure of the knowledge imparted.
Absolute belovedness, like an infinite light, is exclusively attributed to God. Within the realm of creation, even the station of the Seal of the Prophets and the Five Pure Ones or the Nine Immaculates possess a conditional attribution (talq tanl), not an absolute one. Belovedness in creation is relative and contingent upon the existential aspect and direction.
Relative belovedness manifests in the essences of things, their properties, members, and even their details, as a secondary philosophical intelligible (maql thn). This intelligible, akin to the concept of humanity particular humans, is manifested across all levels of creation, from humans to plants.
The verse wa-rafan baahum fawqa bain darajt (And We raised some of them above others in degrees) (Az-Zukhruf: 32) indicates the differentiated hierarchies of creation and divine favour. These levels signify the diversity in the manifestation of belovedness and guidance.
The favoured (al-anmyah), who are the irs, carry the weight and gravity of guidance, whereas the Sabls, who are the lovers, traverse the path with toil and delay. This distinction resembles an individual who lifts a heavy load at once (the beloved) versus one who divides the load and carries it with effort (the lovers).
The seed of the lovers is not prepared for the burden of guidance until the age of twenty, whereas the seed of the beloved possesses this capacity from the outset. The verse wa-qad khalaqnkum awran (And indeed We created you in stages) (N: 14) alludes to this existential distinction in creation.
Both groups, lovers and beloved, acquire guidance; however, the beloved bear a heavier burden and the lovers endure greater toil. The gratitude of the lover pertains to the lightness of the burden, while that of the beloved pertains to the absence of delay.
Imposing the burden of guidance upon the lovers results in an affliction of the spiritual path, whereas their inability to bear it within the beloved leads to an existential void. The verse L yukallifu llhu nafsan ill wusah (God does not burden any soul beyond its capacity) (Al-Baqarah: 286) emphasises this principle.
Self-learning without guidance is like a journey without a guide, culminating in misguidance. The verse Afaman yahd il l-aqqi aaqu an yuttabaa (Is one who guides to the truth more deserving to be followed?) (Ynus: 35) stresses the necessity of following divine guidance.
The lack of epistemological frameworks for recognising the lovers and the beloved has prevented society from understanding the station of the favoured. The verse Wa m aktharu nnsi walaw arata bimminn (Most people, even if you strive, will not believe) (Ysuf: 103) reflects this neglect.
The focus of religious sciences on formal disciplines (such as jurisprudence and principles), which comprise only 10% of knowledge, has resulted in compounded ignorance. These sciences should be summarised within a short period (two years) to allow opportunity for the acquisition of the remaining 90% of knowledge.
90% of epistemological effort must be dedicated to understanding the favoured and the irs, rather than formal sciences that lack requisite depth. This transformation, like fresh currents in stagnant water, revitalises knowledge.
Prophets and saints, like divine guides, place humans on the straight path through trial and guidance. The verse Wa jaalnhum aimmatan yahdna bi-amrin (And We made them leaders who guide by Our command) (Al-Anbiy: 73) emphasises this role.
The verse Wa man yuiillha wa-r-rasla fa-ulika maa alladhna anamallhu alayhim (And whoever obeys God and the Messenger those are with those upon whom God has bestowed favour) (An-Nis: 69) categorises those who obey God and the Messenger among the favoured.
The remembrance Anamta Alayhim (You have bestowed favour upon them) holds a profound effect in the celestial realm but requires preparedness and guidance to remain protected from afflictions.
Specific remembrances, such as Anamta Alayhim, demand existential readiness, unlike general remembrances that are accessible to all. Specific remembrance acts as a subtle key that operates only under particular conditions.
Constitutive remembrance, such as Bismillhir Ramnir Ram (In the name of God, the Most Gracious, the Most Merciful), intended to effect change, is weightier than informative remembrance, which is merely recited for reward.
Remembrance without appropriate intention and guidance, like unhealthy food, may lead to affliction. This danger is intensified during times of negligence and deprivation.
The creation of beings, like various colours, is diverse. The verse Huwa alladh khalaqakum faminkum kfirun wa-minkum mumin (He is the one who created you, so among you are disbelievers and among you are believers) (At-Taghbun: 2) signifies this diversity.
Minor differences, such as a single pea, can yield profound consequences in existential ranks. These differences, like a small seed in the soil of creation, produce significant results.
The book Tawd Mufaddal, as a scientific and universal work, emphasises precise understanding of creation and, unlike philosophical works such as Shif, is acceptable in epistemological laboratories.
This treatise, like a luminous torch, expounds upon the verse ir al-ladhna anamta alayhim ghayr al-maghb alayhim wa-l -lln (The path of those upon whom You have bestowed favour, not of those who have evoked [Your] anger nor of those who are astray), and through a philosophical and mystical approach, clarifies the status of the favoured, the lovers, and the beloved. Relative belovedness in creation manifests across various ranks of beings, while the irs are distinguished by the gravity of guidance and the Sabls by the toil of the spiritual journey. The critique of the epistemological system and emphasis on transformation in religious knowledge reveal the necessity for precise understanding of creation. Specific remembrance, such as Anamta Alayhim, requires readiness and guidance to have a celestial effect. The diversity of creation and the impact of details invite contemplation on divine wisdom. This work calls upon researchers to reconsider epistemological systems and strive to be counted among the favoured.
Under the supervision of Sadegh Khademi
