the Lectures of Nokounam (Session 1352)
This composition, through contemplation on verses 180 to 182 of Srah l Imrn from the Holy Qurn, embarks on an exploration of profound concepts of Tawd (Divine Oneness), guidance, and gradual punishment (Istidrj). The core of this inquiry elucidates the exalted status of Gods Asm al-usn (Most Beautiful Names), the role of the guiding nation in opposition to the misguided, and the gradual process of the disbelievers ruin by Divine signs. Employing a perspective rooted in mystical and theological reflections, this text endeavours to convey the profound messages of these verses in a clear and dignified language, as if a light of truth were cast upon the expanse of hearts.
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.
This verse, like a radiant torch, emphasises the exclusivity of the Most Beautiful Names to the Sacred Divine Essence. The beautiful names, which manifest the attributes of Gods perfection, belong solely to Him. The saints and prophets, like pure mirrors, are merely manifestations of these names and not the names themselves. The call to invoke Him by them guides humankind towards monotheism in worship, as if directing the soul towards the fountainhead of light. Deviation concerning the names implies attributing these names to entities other than God, a hidden form of polytheism that distances the heart from the truth.
Within this lecture, referencing popular culture, criticism is made of the absence of the mention Y Allh among the invocations of saints, regarding such omission as deviation from monotheism. For example, uttering Y Al without the intention of manifestation is likened to praising a branch instead of its root. Additionally, the culture of cursing and imprecation, such as cursing Shimar, is deemed unnecessary, and salutations to all creatures are emphasised, since God Himself is the Just Judge and human intervention is unwarranted.
وَمِمَّنْ خَلَقْنَا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ
And of those We created is a nation who guide by the truth and by it establish justice.
This verse, like a star in the sky of guidance, refers to a group of creatures who direct others towards truth and implement justice in deed and speech. This guiding nation, which includes prophets, saints, and the righteous, are like torchbearers illuminating the path to the light of truth amidst the darkness of ignorance. The phrase guide by the truth underscores their role as guides towards reality, and and by it establish justice indicates their adherence to truth and enactment of justice.
The lecture emphasises that this guiding nation is few in number and, compared to the multitude of the misguided, are rare jewels. This group has not only attained truth themselves but also invites others towards it. This invitation is likened to a clear stream flowing into the sea of truth, quenching the thirst of seekers.
وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ
And those who denied Our signs We will gradually lead them [to punishment] from where they do not know.
This verse, as a striking warning, points to the process of Istidrja gradual, unaware progression toward ruin by the misguided. Istidrj is akin to a journey in darkness wherein the traveller is oblivious to the destination. In this lecture, through metaphors such as the whitening of the beard or physical weakening, Istidrj is likened to aging and unconscious death. Human beings sometimes resemble passengers in a vehicle heading toward an unknown destination, asleep in heedlessness and unaware of the passage of time.
The subsequent verse, And I give them respite; indeed, My plan is firm. underscores Divine respite and the firm stratagem of God. This respite forms part of the Divine design that keeps the misguided in unawareness, as if a veil of negligence is drawn over their eyes.
In this lecture, humorous analogies, such as a youth proud of his beauty and pride who suddenly sees himself aged in the mirror, illustrate Istidrj. This analogy acts as a jolt prompting humans to reflect on the impermanence of the world and the necessity of return to God.
Furthermore, by referring to a story of a youth arrogantly accompanied by a doctor friend during a journey in a car, confident in self-defence but later confronted by weakness in old age, Istidrj is described as a gradual and surprising process. This narrative resembles an allegory of the instability of human pride and power before Divine will.
Following the verses, the phrase Indeed, My stratagem is firm descends upon the human heart like a thunderbolt. God presents Himself as a consummate strategist whose plans are inscrutable and resistible by no one. This stratagem becomes apparent in granting respite to the misguided and their gradual punishment, as if God guides humans towards their destiny with an invisible thread.
In this lecture, by the metaphor of Gorgin Milad in Ferdowsis tale, human inability against Divine stratagem is illustrated. Gorgin, who entered the arena with pride, remained powerless before his opponent, just as humans before Divine power are like a leaf before a storm. This metaphor invites humility and submission before God.
Confronted with this Divine stratagem, humans must prostrate and beseech God not to ensnare them in His stratagem. The lecture, with profound expression, invites honesty before God and teaches that any cunning against Divine will is like attempting to hold water in ones hand.
This lecture calls humans to honesty and submission before God and warns that cunning against God is futile. Humans should entrust themselves to God and avoid arrogance, for all originates from God and humans are powerless before Him. This invitation resembles a call towards the boundless ocean of Divine mercy, where no path exists except submission.
