the Lectures of Nekounam, (Session 1725)
The Holy Qur'an, akin to a profound and boundless ocean, presents divine truths in exalted words and lofty meanings to humanity. Among these, the Divine Beautiful Names such as "Muheet" (Encompasser), "Hisab" (Reckoning), and "Katib" (Writer) shine like brilliant gems, manifesting facets of the omnipotence, knowledge, and endless grace of the Exalted Truth. This treatise endeavours, through deep and methodical reflection on these three divine attributes, to elucidate the multifarious dimensions of God's comprehensive providential encompassing, precise reckoning, and existential writing in the light of Qur'anic verses and their exegeses. The objective of this work is to open a window towards the comprehension of the sublime meanings of these Names and their application in the realms of mysticism and praxis, guiding the reader to contemplate divine grandeur and establish a bond with it.
The attribute "Muheet" in the Holy Qur'an is the manifestation of God's all-encompassing dominion over existence, the deeds of servants, and even disbelievers. This attribute, expressed in both nominal and verbal forms within the verses, represents divine knowledge, power, and sovereignty from which nothing escapes. Divine encompassing is like an invisible ring embracing all creatures and preserving them with grace and care. This encompassing operates not only in the existential realm but also in the sphere of human deeds and even sins.
وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ (Al-Baqarah: 19)
"And Allah is encompassing of the disbelievers."
This verse portrays God's encompassing of the disbelievers, not merely as a threat, but as a benevolence that sustains their existence within the system of being. This encompassing is an expression of the Beautiful Name "Muheet," which embraces creatures with divine kindness and mercy.
إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ مُحِيطًا (Fussilat: 54)
"Indeed, Allah is, over all things, encompassing."
This verse illustrates the comprehensive nature of divine encompassing over every entity, from the essence of things to the actions and intentions of servants. Divine encompassing, like an extensive network, includes all existence and nothing lies outside the scope of His knowledge and power.
One of the astonishing manifestations of encompassing in the Qur'an is the metaphor describing sin as a living entity that envelops man. When a human commits sin, it is likened to a spider weaving its web around him, entrapping him in its grasp. This metaphor, drawn from Raghibs commentary in "Mufradat," conveys that sin, by persistence, contaminates the human heart and impedes liberation.
وَأَشْرَبُوا فِي قُلُوبِهِمُ الْعِجْلَ (Al-Baqarah: 93)
"And they drank into their hearts the calf [i.e., idolatry]."
This verse beautifully demonstrates how sin saturates the human heart, imprisoning it within its snare. The sinful person resembles one sinking into a whirlpool; the more he struggles, the deeper he is engulfed. Repentance and abandonment of sin are akin to a surgical operation requiring profound remorse and steadfast will.
The attribute "Muheet," one of the Beautiful and Benevolent Names of the Exalted Truth, shines in the realm of mysticism like a lamp illuminating the way of the seeker. The remembrance of this Name is not only efficacious in removing calamities and inner troubles but also brings ardour, expansiveness, and well-being. By turning to this Name, the traveller can transcend existential constraints and progress towards sublime spiritual stations. However, caution is warranted as this invocation within the spiritual journey requires mindfulness so as not to lead the seeker to worldly well-being and neglect of the supreme goal.
The attribute "Hisab" and the description "Asra al-Hasibin" in the Holy Qur'an represent an exact and swift reckoning that is unified with the Divine Act itself. This attribute serves as a mirror reflecting the grandeur of God's knowledge and power in the infinite reckoning of existence.
وَلِلَّهِ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ (Al-An'am: 62)
"And to Allah belongs the dominion, and He is the swiftest of accountants."
This verse demonstrates the unity of Divine action and reckoning. Unlike humans whose reckoning is distinct from their actions, in God these are one. This unity displays God's infinite speed and precision in reckoning all existence, from unicellular particles to human thoughts and motives.
Divine reckoning is like an endless ocean encompassing every particle of existence, from which nothing is excluded. Humans, in their heedlessness, are incapable of counting their dormant breaths, whereas God, with His infinite knowledge, reckons every movement and stillness.
وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا (Ibrahim: 34)
"And if you should count the favour of Allah, you could not enumerate them."
This verse refers to humanitys incapacity to tally Divine favours and emphasises the infinity of Divine reckoning. God's reckoning encompasses not only outward actions but also intentions, thoughts, and even the existential particles of man.
Divine judgment is like a crown placed upon the head of Divine reckoning. God, as the Reckoner, is also the Sovereign. This judgment is based on a precise and flawless reckoning from which nothing remains hidden.
The attribute "Katib" in the Holy Qur'an signifies the inscription and existential consolidation of realities within the hierarchies of being. This attribute, mentioned once nominally and approximately twenty times verbally (kataba) in the Qur'an, represents Divine fixation within the cosmic order.
وَإِنَّا لَهُ كَاتِبُونَ (Al-Anbiya: 94)
"And indeed, We are to Him [His] recorders."
This verse introduces "Katib" in its general nominal form encompassing God, angels, and other recorders. This attribute is verbal rather than essential, as it refers to the act of consolidation and inscription within the Divine system.
Divine writing implies "fixation and recording of that which is not apparent into the apparent by a certain kind of pen." This concept transcends the physical act of writing with pen and paper, referring instead to the existential fixation of realities from the Divine Essence to corporeal manifestations. Divine writing flows like a river originating from the Divine Essence and running through various vessels, from the Preserved Tablet (Lawh al-Mahfuz) to the Clear Book (Kitab al-Mubin).
كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ (Al-An'am: 12)
"He has decreed upon Himself mercy."
This verse attributes writing to the consolidation of mercy within the Divine Essence, exceeding the literal meaning of writing. Divine writing includes fixation in diverse vessels, from the Essence to intellect, soul, and corporeality.
Divine writing is like a design engraved upon the tablet of existence. This design originates in the Divine Essence and extends through various levels, from the Preserved Tablet to the Book of the Righteous and the Wicked. Contrary to some lexicographers analogies of writing to a craft or profession, Divine writing transcends such definitions, indicating existential fixation.
The Names "Muheet," "Hisab," and "Katib" in the Holy Qur'an, like three shining jewels, display manifestations of Divine grandeur, knowledge, and grace. "Muheet," with its providential encompassing, embraces all existence and preserves creatures with kindness and care. "Hisab," through the unity of Divine action and reckoning, reveals Gods infinite precision and swiftness in accounting for all existence. "Katib," by inscribing realities across existential levels, manifests the Divine system through the Preserved Tablet and the Clear Book. These Names are not only philosophically and mystically significant but also pragmatically and spiritually instrumental for humans to approach Divine proximity. Their remembrance, like a soul-refreshing breeze, guides the seekers heart toward certainty and annihilation in the Essence of Truth.
Under the supervision of Sadegh Khademi
