the Lectures of Nekounam (May His Secret Be Sanctified) Session 1775
Surah Luqman, like a radiant lamp along the path of knowledge, provides profound guidance for attaining the existential authority of man. This Surah, centred on wisdom and cognition, calls humanity towards an understanding of the structure of existence and mans position therein. In this writing, relying upon valuable lectures, the existential structure of the realms (Nasut, Malakut, and the Divine Realm), epistemic obstacles, and the means of ascending towards truth are examined. The objective is to present a clear and coherent elucidation of the deep concepts of this Surah, so that seekers of knowledge and wisdom may, through reflection on these concepts, attain their existential authority. This composition strives, through eloquent language and an orderly structure, to convey all details and key points with the utmost precision.
Existence, like a grand book, manifests within three realms: Nasut, Malakut, and the Divine Realm. This division, analogous to the partitioning of words into noun, verb, and particle, provides a comprehensive linguistic embrace of existence. Nasut is the vessel of the soul and the material world in which man engages with his body and physical needs. Malakut is the realm of intellect and knowledge, opening a gateway towards the understanding of exalted truths. The Divine Realm is the vessel of the Divine Names and Attributes, which guides man towards absolute truth.
Key Point: The existential authority of man depends upon the movement from Nasut towards Malakut and the Divine Realm. This movement necessitates an accurate understanding of the structure of existence and mans place within it.
This structure provides a framework for comprehending mans ascending movement towards truth. As stated in the Holy Quran:
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Indeed, to God we belong and to Him we shall return.
This verse emphasises mans return to his Lord, a return that requires traversing the existential levels from Nasut to the Divine Realm. Man, like a traveller in these realms, must pass beyond material appearances and reach the inner epistemic and divine essence.
For the attainment of existential authority, man must undertake a profound journey from the world (the outer Nasut) to Nasut itself, then to the Connected Example, the Disconnected Example, and Barzakh. This movement is not horizontal or superficial, but deep and esoteric. The world represents the outward appearance of Nasut, whereas Nasut itself is the spiritual interior of the world. Through epistemic and devotional practice, man can transcend these stages and ascend towards Malakut and the Divine Realm.
This movement aligns with the noble hadith, Man dies, and thus his Resurrection begins (مَنْ مَاتَ فَقَدْ قَامَتْ قِيَامَتُهُ). Death is not an end, but rather a gateway to higher realms bringing man closer to the understanding of truth.
Man, as the axis of the cosmos, is connected to all existential realms, from Nasut to the Divine Realm. This connection resembles a column whose apex is the Earth, with all stars and cosmic systems attached thereto. Likewise, man interacts with jinn, angels, and the Divine Names and Attributes. This connection manifests mans existential authority, as he possesses an inseparable link to all realms, from the smallest to the greatest.
In this interaction, man can accompany the Divine Names, progressing from the active Names (such as the Provider and Creator) towards the essential Names and ultimately to the Divine Essence. This progression requires an orderly and conscious spiritual discipline whereby the seeker attains higher existential stages through practice and contemplation.
Excessive night sleep, like a heavy stone upon the human mind, prevents the actualisation of mans existential capacities. Night is a time when the mind, if properly managed, can access creativity and knowledge. The Holy Quran invites man to awaken at night for worship and contemplation:
قُمِ اللَّيْلَ إِلَّا قَلِيلًا
Rise during the night, except a little.
This verse highlights the importance of night awakening. Excessive sleep, especially for seekers and scholars, is an obstacle that impedes mental activity and dynamism. Man must regulate and minimise his sleep to prepare his mind for the reception of divine knowledge.
Key Point: Excessive night sleep burdens the mind and obstructs mans epistemic ascent. Night awakening is the key to unlocking the gates of wisdom.
The lifestyle common among the general populace, including consuming heavy foods and irregular sleep patterns, keeps man confined within Nasut. Seekers and scholars, like professional athletes, must maintain a light diet and limited sleep so that their minds and souls are prepared for ascent to higher realms. Heavy nourishment and excessive sleep weigh down the soul and block mans spiritual channels.
This point aligns with the Quranic emphasis on asceticism and moderation in life. Man must regulate his food and sleep to free himself from material bonds and move towards truth.
Poverty, stress, and ignorance are chains binding mans feet, preventing his flight towards higher realms. Poverty and stress, by exerting psychological and physical pressure, suppress latent talents. Ignorance keeps man in the darkness of unawareness and hinders the comprehension of truth.
Historical examples of eminent scholars demonstrate that these obstacles have incapacitated even geniuses. To overcome these barriers, material and spiritual support must be provided to seekers and scholars so that their potentials may be actualised.
Key Point: Poverty, stress, and ignorance constitute the main obstacles to existential authority. Material and spiritual support is the key to the flourishing of human talents.
Religious educational systems, due to their focus on outward appearances and rote learning without deep research, have failed to revive epistemic authority. These systems sometimes produce superficial knowledge and bureaucratic exercises rather than nurturing seekers and truth-seeking scholars. Transformation of these systems necessitates precise selection and education in the morphology of existential realms.
This critique accords with Surah Luqmans emphasis on wisdom and contemplation. Religious knowledge must move from widespread acceptance to precise selection, and through teaching profound knowledge, prepare seekers for ascent to higher realms.
To cultivate scholars and seekers capable of attaining existential authority, precise selection and specialised training are imperative. Such training includes the regulation of diet, sleep, and epistemic education that prepares the seeker for movement through existential realms. Accurate selection prevents the squandering of talents and lays the groundwork for the cultivation of individuals able to accompany the Divine Names and Attributes.
Key Point: Precise selection and specialised training prevent the wastage of talents and prepare seekers for ascent to the Divine realms.
For the attainment of existential authority, man must accompany the Divine Names and Attributes. These Names, ranging from the active (such as Provider and Creator) to the essential, comprise various stages through which the seeker progresses to knowledge and authority. The lovers may reach the essential Names, yet union with the Divine Essence is reserved for the beloved who are called by the Truth.
The Holy Quran states:
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ * ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً
O serene soul! Return to your Lord, well-pleased and pleasing (to Him).
This verse emphasises the return of the serene soul to the Lord, a return made possible through accompaniment with the Divine Names and Attributes.
Sufi mysticism and superficiality represent two major afflictions hindering mans ascent to the Divine realms. Sufi mysticism, with claims of incarnation and union, simplifies Divine concepts and distorts truth. Superficiality, by considering all religious truths as allegorical, strips religion of its dynamism and depth.
True mysticism, manifested in the conduct of the Prophets and the Saints, is founded on an orderly and conscious spiritual discipline. The seeker must, through contemplation and practice, move from the active Names to the essential Names and then to the Divine Essence, without falling into simplistic interpretations or denial of truth.
Key Point: Sufi mysticism and superficiality, by distorting truth, obstruct mans epistemic ascent. True mysticism is an orderly path towards the Divine Names and Attributes.
Surah Luqman, like a clear mirror, offers strategies for attaining the existential authority of man. This authority depends upon a profound movement from Nasut to Malakut and the Divine Realm, achievable through overcoming obstacles such as excessive night sleep, poverty, stress, and ignorance. Religious educational systems must prepare seekers for this ascent through precise selection and specialised training. Accompaniment with the Divine Names and Attributes is the key to reaching truth, while Sufi mysticism and superficiality represent obstacles to be avoided. This writing, relying on valuable lectures, has endeavoured to elucidate these concepts with clear language and coherent structure.
Under the supervision of Sadegh Khademi
