Derived from the lecture series of Nokounam, (Session 1214)
Surah Al-Imran, akin to a radiant jewel amidst the chapters of the Holy Quran, elucidates the foundations of monotheism and repudiates the doubts laden with polytheistic insinuations, guiding humanity towards a profound cognition of the exalted Divine Essence. Verses 101 to 103 of this Surah, with a profound and eloquent articulation, portray the Lords attributes of Rububiyyah and Creatorship and set forth the path of sincere worship before the believers. This treatise, through contemplation upon these verses and analysis of the discourses of religious scholars, endeavours to expound the concepts of Tawhid, Rububiyyah, and Divine incomprehensibility in a lucid and dignified manner for the readership. Employing analogies and allusions, this text seeks to illuminate the pathway to recognising the Lord like a guiding light, without departing from a scholarly and research-based framework.
From its inception to the verses under discussion, Surah Al-Imran flows as a pure stream centred on the axis of Tawhid and the negation of polytheism and disbelief. These verses, without delving into jurisprudential rulings or injunctions, direct the human heart towards the oneness of the Lord. Tawhid, like a steadfast pillar, constitutes the foundation of this Surah and challenges any deviation from this course.
بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ ۖ وَخَلَقَ كُلَّ شَيْءٍ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ
He is the Originator of the heavens and the earth. How can He have a son when He has no consort? And He created all things, and He is, of all things, Knowing.
This verse explicitly and majestically introduces God as Badi al-Samawat wal-Ard, meaning the Originator who created the heavens and the earth without precedent or model. This attribute refers to Divine creativity which is free from any resemblance or parity. The negation of offspring and consort for God categorically rejects polytheism and emphasises the oneness of the Divine Essence. The absolute knowledge of God, manifested in the phrase Wa Huwa Bikulli Shayin Alim, indicates His boundless awareness of all creations.
ذَٰلِكُمُ اللَّهُ رَبُّكُمْ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ
This is Allah, your Lord. There is no deity except Him, the Creator of all things, so worship Him. And He is Guardian over all things.
Verse 102, with the phrase Thalikum Allahu Rabbukum, introduces God as the Lord and Manager of all existence. Rububiyyah, as a continuous process, refers to the management and nurturing of the universe. The sun and the moon, shining in their wondrous order, are manifestations of this Rububiyyah. The phrase La ilaha illa Huwa proclaims pure monotheism like a celestial melody, denying all other deities. This phrase is not merely verbal but heartfelt, guiding humanity towards a profound knowledge of Gods oneness.
Allah stands as a lofty pinnacle, the comprehensive name of the Divine Essence encompassing all attributes. In contrast, Rabb denotes a particular aspect of Divine attributes referring to the management and nurturing of the universe. This distinction is like a key that opens the doors of Divine knowledge and guides humanity towards understanding the hierarchical nature of Divine Names.
The attribute Creator of all things in verse 102 introduces God as the Creator of all existence, a characteristic beyond Rububiyyah. If Rububiyyah refers to the continuous management of the universe, Creatorship pertains to the unique and initial creation of all existence. This distinction is like a light illuminating the vast scope of Divine power.
Verse 102, with the phrase Fabuduhu, calls humanity to the sincere worship of God. This invitation is the consequence of recognising God as Lord and Creator. Worship acts as a bridge that raises man from the earth to the heavens, liberating him from the shackles of polytheism and disbelief. The text emphasises that no entity, including prophets, imams, or the Kabah, deserves worship. The Kabah is a symbol indicating the path to the Lord, not an object of worship itself.
From a Divine perspective, all creaturesfrom jinn and angels to humans and prophetsare like a straw feather before the infinite power of God. This view reflects Divine grandeur and nullifies any claims to superiority. God could have created the universe differently, but His wisdom has ordained this diversity.
لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ
The eyes cannot grasp Him, but He grasps the eyes. And He is the Subtle, the Acquainted.
This verse, with profound expression, alludes to the incomprehensibility of God. Human eyes, though capable of external sight, cannot perceive the Divine Essence. In contrast, God, described as Al-Khabir, is aware of all eyes and the particles of the universe. The attribute Al-Latif refers to the subtlety and gentleness of the Divine Essence, beyond human perception.
The invocation Huwa Al-Latif Al-Khabir and the phrases Ya Latif, Ya Khabir serve as a key opening the doors to Divine knowledge. This invocation guides humanity towards expanding spiritual vision and attracts Divine attention. Repetition of this invocation, especially in triads or sextets, acts like a wave connecting the heart to the Lord.
The phrase La hawla wa la quwwata illa billah proclaims the absolute dependence of all beings on God. Every power and will, whether leading to misery or felicity, returns to God. This expression manifests the theology of Divine agency, negating any autonomy in created beings.
Human free will, like a delicate thread, is limited and contingent upon Divine will. Although restricted, this free will renders humans accountable for their actions. Reward and punishment, as precise scales, are measured according to this limited choice. The analogy of a child who gains profit or loss using the fathers money elucidates that power and capability belong to God, but choice is entrusted to the human.
Unlike the sun and the moon, which are entirely compelled, humans possess limited free will. This limited freedom distinguishes humans from other creatures and places the responsibility for their deeds upon them.
Humans, due to improper upbringing and entanglement in superstitions, have become estranged from God. This estrangement is like a dust obscuring the mirror of the heart, depriving the human of intimacy with the Lord. Religious knowledge, at times instead of guiding towards God, has misled humans towards polytheism and disbelief, withholding their thirst and hunger for God.
Humans must, like a thirsty lover, seek intimacy with God. The remembrance of God, whether verbal or heartfelt, quenches the heart like clear water and directs humans towards Divine life. This intimacy requires neither solitude nor specific conditions but is attainable at any time and place.
Prayer, like a firm pillar in the edifice of religion, entails specific conditions whose observance is essential. Unlike free remembrance, which can be silent or internal, obligatory prayer must comply with jurisprudential rules, including ablution and verbal utterances. This commitment serves as a sign of submission to God, guiding the human towards Divine order.
Verses 101 to 103 of Surah Al-Imran, like a shining beacon, illuminate the path of monotheism and sincere worship. These verses, by elucidating the Divine attributes of Rububiyyah, Creatorship, and incomprehensibility, invite humanity towards profound knowledge and pure worship. The emphasis on negating polytheism, the limitations of human free will, and the necessity of intimacy with God form a melody that connects the believers heart to the Lord. Reforming religious upbringing and distancing from superstition is a necessity that frees humanity from the estrangement of God and guides it towards Divine life.
Under the supervision of Sadegh Khademi
