of Nokounam, (Session 1351)
This treatise, through contemplation upon verse 180 of Surah Al-Imran, elucidates the profound meanings of Tawhid (Divine Unity) and the Beautiful Names (Asma al-usn) of God. The principal focus lies on emphasising the exclusivity of the Beautiful Names to the Most Holy Essence of God and avoiding hidden polytheism by attributing these names to entities other than God, even the Divine saints (awliy). Employing clear and dignified language, this text endeavours to present mystical and theological concepts with deep and reflective insight, guiding the reader towards self-purification and a return to the truth of Tawhid. The structured format, with orderly sections and detailed explanations, provides a foundation for precise and profound comprehension of this noble verse.
Verse 180 of Surah Al-Imran, as one of the key Quranic verses explicating Tawhid, emphasises the exclusivity of the Beautiful Names to God. This verse invites mankind to invoke God by His beautiful names and warns against any deviation in the Divine Names.
وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا ۖ وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ ۚ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ
And to Allah belong the best names, so invoke Him by them, and leave those who practise deviation concerning His names. They will be recompensed for what they used to do.
The Beautiful Names (Asma al-usn) refer to the noble names encompassing the Divine attributes of perfection, which belong solely to the Most Holy Essence of the Lord. These names, such as Ar-Ramn (The Most Merciful), Ar-Ram (The Most Compassionate), Al-Qadr (The Omnipotent), and Al-akm (The Wise), manifest the infinite aspects of the Divine Being. The noble verse, by emphasising And to Allah belong the best names, negates any attribution of these names to any other than God, even the Prophets and the saints. This exclusivity fortifies the foundation of Tawhid and safeguards mankind against hidden polytheism.
Within the religious culture, sometimes due to love for the Divine saints, such as Hazrat Ali or Imam usayn, expressions like Ya Ali or Ya usayn are used in a manner suggesting that these noble personalities themselves possess the Beautiful Names. This error, described herein as hidden polytheism (shirk maw), originates from the failure to distinguish between the Divine Essence and its manifestations. Just as the sun shines its light upon the moon, yet the moon is not itself the sun, so too the Divine saints are manifestations of the Divine Names, not the Names themselves.
The command Invoke Him by them calls man towards a direct and unmediated relationship with God. This invitation pertains not only to verbal remembrance but also to practical commitment to the Divine attributes. By invoking God with the Beautiful Names, man positions himself under the canopy of Divine mercy, wisdom, and power, thereby avoiding all deviations in worship. This is akin to a stream quenched from the pure source of Tawhid, rejecting all that is other than God.
Verse 180 of Surah Al-Imran, by emphasising the exclusivity of the Beautiful Names to God, provides a solid foundation for Tawhid in worship. It cautions mankind against hidden polytheism through attributing Divine Names to others and guides them towards a pure relationship with the Most Holy Essence. Reflection upon this meaning calls for a reassessment of ones perspectives and actions to establish Tawhid in all aspects of life.
One of the main themes of the lecture is the elucidation of the status of the Divine saints as manifestations of the Divine Names, not the Names themselves. This section, with a profound glance at religious culture, critiques the hidden polytheism arising from the failure to distinguish between God and the saints.
The Divine saints, such as Hazrat Ali and Imam usayn, are described herein as Mib al-Hud (the Lamp of Guidance) and Safnat an-Najt (the Ark of Salvation). These metaphors liken them to torches illuminating the path towards the Divine destination, though they are not the destination themselves. Saying Ya Ali or Ya usayn is Tawhidic only when it is with the intention of manifestationthat is, these exalted figures are addressed as guides leading towards God, not as substitutes for the Divine Essence.
Within mourning culture, it is sometimes observed that phrases such as Ya usayn or Ya Ali are used independently, without attention to their manifestative role. This is analogous to a traveller who, instead of focusing on the destination, halts before the guide and mistakes him for the destination. Such an approach results in hidden polytheism and marginalises Tawhid.
The text, referring to mourning rituals during months such as Muharram and Safar, criticises the absence of the invocation Ya Allah amidst the plethora of Ya usayns. This absence signifies a cultural misguidance that sidelines God and elevates the saints to improper status. As a gardener, by focusing solely on branches and neglecting the root, weakens the tree, so excessive attention to the saints without remembrance of God undermines Tawhid.
This critique does not negate love for the saints but calls for spiritual discipline so that this love remains within the framework of Tawhid. Man must, like a swimmer immersed in the pure waters of Tawhid, keep Gods remembrance flowing in heart and tongue and view the saints as guides towards Him.
This section, by emphasising the manifestation role of the Divine saints, invites mankind to reconsider the manner of their love and invocation. Hidden polytheism, which arises from failure to distinguish between God and His manifestations, is a peril that can only be resolved through spiritual training and adherence to Tawhid. This elucidation paves the way for pure and unified worship.
The noble verse, by mentioning and leave those who practise deviation concerning His names, calls man to abandon those who commit deviation in the Divine Names. This section explicates the concept of deviation (ild) and its critique within religious culture.
Deviation in the Divine Names means attributing the Beautiful Names to entities other than God, whether these be the Divine saints or idols such as Lt and Uzz. This act is like a traveller who moves towards a deceptive mirage instead of the true destination. Saying Ya Ali or Ya usayn without manifestative intention is comparable to saying Ya Lt or Ya Uzz in the polytheistic culture, since both lead to deviation in the Divine Names.
The text, referencing a childhood poem (I call upon Ali and complain to God), critiques the culture that sometimes equates the saints with God. This error stems from improper upbringing and cultural habits that marginalise Tawhid.
The command leave those who practise deviation means relinquishing those who deviate in the Divine Names. This abandonment is not indifferent apathy but a submission to Divine judgment. Man, like a farmer who sows seeds and leaves the harvest to nature, must entrust the judgment of deviators to God and focus on self-reformation.
Deviation in the Divine Names poses a threat to Tawhid. This section, by clarifying the concept of deviation and inviting to abandon the deviators, urges mankind to concentrate on self-purification and abstain from judging others. This approach facilitates pure and unified worship.
One of the salient points of the lecture is the invitation to greet all creatures, even sinners, and to avoid cursing and condemnation. This section, with a mystical and humane perspective, elucidates this concept.
The text invites man to greet all creatures, from the righteous servants of God (Ibd Allh a-lin) to the sinful servants of God (Ibd Allh al-Mudhnibn). This greeting is a sign of humility before Divine Lordship, for all creatures reflect Gods creation. Just as the sun shines its light on both the good and the bad, man must treat all creatures with respect and leave judgment to God.
The text critiques the culture of cursing in some ceremonies, such as cursing Shimr and Harmala in the Ziyarat Ashura, considering it unnecessary interference in Divine affairs. Instead of cursing, man should greet all creatures and entrust retribution to the Lord.