of Nokounam, may his sanctity be venerated (Session 1197)
This treatise constitutes a profound and methodical contemplation on verses 74 to 77 of Surah Al-Imran. Centre-staged is the dialogue of Prophet Abraham (peace be upon him) with his people, alongside the manifestation of the dominion of the heavens and the earth. The text elucidates concepts of monotheism, practical wisdom, and divine guidance. Utilising Quranic parables and analyses, this examination opens a pathway towards comprehending the truth of existence and distancing oneself from the corrupters. With an outlook grounded in human and spiritual experiences, the present discourse endeavours to present the connection between intellect, mysticism, and Quranic knowledge in a lucid and coherent manner.
Prophet Abraham (peace be upon him), as the chief of the prophets, challenges his people through a rational and insight-driven inquiry, asking why they have chosen lifeless idols as gods. This question is not merely a critique of polytheism but an invitation to reflect upon the futility of worshipping material objects.
Abraham (peace be upon him) shakes the foundations of polytheism with the question أَتَتَّخِذُ أَصْنَامًا آلِهَةً, guiding his people towards understanding the truth of monotheism. This question exemplifies practical wisdom that, through reasoning, directs hearts toward God.
And [mention, O Muhammad], when Abraham said to his father Azar, Do you take idols as deities? Indeed, I see you and your people in manifest error. (Quran 6:74)
This verse marks a turning point in Abrahams (peace be upon him) call, wherein he explicitly and logically summons his people to reconsider their beliefs. By emphasising manifest error, he presents their misguidance not as contempt but as a warning aimed at awakening and returning to monotheism.
In a public space, a locus of dialogue and discourse among people, Abraham (peace be upon him) initiates a monotheistic conversation upon observing a star in the night sky. Saying هَٰذَا رَبِّي (This is my Lord), he directs the attention of his people to natural phenomena. Subsequently, by declaring لَا أُحِبُّ الْآفِلِينَ (I do not like those that disappear), he reveals the futility of worshipping transient entities.
So when the night covered him, he saw a star and said, This is my Lord. But when it set, he said, I do not like those that disappear. (Quran 6:76)
This approach exemplifies practical wisdom whereby Abraham (peace be upon him), employing symbols familiar to his people, invites them to contemplate the divine reality. Through this reasoning, he demonstrated that whatever is perishable cannot be worthy of worship.
The Noble Quran, in another verse, refers to the manifestation of the dominion of the heavens and the earth to Abraham (peace be upon him) to grant him absolute certainty. This display opens a window toward the inner truth of the cosmos and elevates Abraham to a level of monotheistic knowledge that safeguards him from polytheism and error.
And thus We showed Abraham the realm of the heavens and the earth that he would be among the certain [in faith]. (Quran 6:75)
The kingdom (mulk) is the divine essence and spiritual reality of the universe, transcending the vital spirit of creatures, and alluding to divine wisdom and awareness encompassing all creation. This manifestation guided Abraham (peace be upon him) towards a profound understanding of monotheism and made him one of the certain believers.
The divine kingdom is the inner essence of creation that encompasses the heavens and the earth. This reality transcends the vital spirit and refers to divine knowledge and wisdom in the cosmos, guiding humanity to monotheistic cognition.
The spirit of each creature is proportionate to its nature and size. The heavens and the earth, instead of possessing a vital spirit, have a kingdom that constitutes their divine truth. This distinction demonstrates the difference between the limited spirit of living beings and the universal kingdom of creation.
For example, if a human being measuring two metres has a spirit commensurate with his nature, the heavens similarly possess a kingdom corresponding to their vastness and grandeur. This concept alludes to the glorification and awareness of all creatures mentioned in the Noble Quran: وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (And there is not a thing but that it glorifies His praise).
The mystic, by connecting to celestial or terrestrial entities, attains divine knowledge and benefits from the kingdom. This connection guides humans to profound and monotheistic cognition, as Abraham (peace be upon him) exemplifies prominently.
This principle refers to practical mysticism in Islam, which brings humans closer to God through understanding the inner reality of the cosmos. By receiving the kingdom, Abraham (peace be upon him) reached a position from which he could guide his people towards monotheism with reasoning and wisdom.
After rejecting the worship of the star, Abraham (peace be upon him) turned his attention to the shining moon (bazigh) and called it رَبِّي (my Lord), but upon its decline, he again declared his dislike for the perishers. This approach represented another step in guiding his people toward a God who does not perish.
And when he saw the moon rising, he said, This is my Lord. But when it set, he said, If my Lord does not guide me, I will surely be among the misguided people. (Quran 6:77)
The term بازغا refers to the luminosity and brilliance of the moon, which Abraham (peace be upon him) employed to attract the attention of his people. Nonetheless, by emphasising لَا أُحِبُّ الْآفِلِينَ, he demonstrated that only the God who never perishes deserves worship.
By rejecting the worship of perishable beings, Abraham (peace be upon him) directed his people towards a God who never fades. This argument establishes the foundation of rational monotheism.
The Noble Quran is a book of practical wisdom that invites humanity to comprehend and act upon divine knowledge. The command فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ (Read what is easy from the Quran) summons not only to superficial reading but also to profound reflection and implementation of its meanings.
This practical wisdom is evident in Abrahams method as well, who, through reasoning and dialogue, guided his people away from idol worship and perishable beings towards the One God. The recitation of the Quran becomes effective when accompanied by understanding and action.
Attachment to perishable entities, from psychological and Quranic perspectives, distances humans from divine truth. The utterance لَا أُحِبُّ الْآفِلِينَ detaches humans from worldly attachments and directs them towards the imperishable God.
This invocation serves as a mystical tool for severing attachment to the world but must be balanced to avoid psychological isolation. Through repetition, humans gradually realise that nothing is enduring except God.
L Uibbu al-filn
The phrase لَا أُحِبُّ الْآفِلِينَ frees humans from attachment to the perishable and leads them to divine cognition. This invocation is a bridge to monotheism and detachment from the world.
The Prophets Mirj was a spiritual journey for receiving divine knowledge. The phrase فَتَدَلَّىٰ فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (So he descended and was at a distance of two bows or nearer) alludes to the Prophets infinite proximity to the divine station.
This journey was not a mere outward display but a profound experience to comprehend the truth of monotheism. Critiques of fabricated narrations that distort this event emphasise the necessity of preserving the authenticity of religion and avoiding superstitions.
The experience of being at the Kabah, as the house of monotheism, is described as confronting a former house of idols. This experience points to the futility of idol worship and the superficial beauty of idols, which are worthless in comparison to divine truth.
This narration refers to practical wisdom in confronting perishable manifestations. The Kabah, now a symbol of monotheism, was once full of idols whose external beauty deceived people. This experience invites humans to reflect on the truth.
A parable likening Abrahams insight to recognising the shining moon among stars to a child finding their mother in a crowd due to her tall stature. This metaphor highlights Abrahams ability to discern truth amid vast falsehood.
Just as a child identifies the mother by her height amidst a crowd, Abraham, with insight, recognised divine truth among the perishable.
After the moons decline, Abraham (peace be upon him) humbly stated that without divine guidance, he would certainly be among the misguided. This statement refers to his dependence on God and fear of misguidance.
This humility is a sign of practical wisdom that kept Abraham away from arrogance and led him towards divine guidance.
Without God, no value or goodness exists in life. Polytheism and disbelief are the greatest deviations that distance humans from truth. The Noble Quran, by emphasising monotheism, invites humanity to divine guidance.
A humorous parable of complaining to God that led to admonishment refers to divine wisdom in trials. Even hardships form part of divine guidance to awaken humans.
Learning the Tajwd of the word ضَالِينَ from a spiritual teacher highlights the importance of precision in Quranic recitation and the role of divine guidance in instruction. This experience demonstrates the role of divine teachers in guiding humanity.
Tajwd not only enhances the beauty of recitation but also fosters respect for the Word of God. This precision guides humans towards deeper comprehension of Quranic teachings.
This treatise, by contemplating verses 74 to 77 of Surah Al-Imran, presented a comprehensive depiction of the divine guidance system. Abraham (peace be upon him), through critique of polytheism, manifestation of the kingdom, and rational debate, guided his people from worshipping perishers to the imperishable God. Practical wisdom, embodied in Abrahams method and the Quranic teachings, invites humanity to comprehend truth and detach from perishables. Spiritual experiences, from the Prophets Mirj to pilgrimage at the Kabah, underscore the importance of monotheism and detachment from the world. This examination, by linking intellect, mysticism, and Quranic knowledge, opens a pathway toward divine cognition.