of Nokounam (may his sanctity remain intact) Session 1814
This treatise examines and analyses selected verses from Surahs Al-Baqarah and Ibrahim in the Holy Qur'an, with a profound focus on foundational concepts such as death, life, love, affection, and the desires of the self from a mystical, philosophical, and theological perspective. The verses under consideration include 243, 258, 165, and 200 of Surah Al-Baqarah, and verse 43 of Surah Ibrahim, each opening a window towards understanding the existential ranks of man and his relation to the Exalted Truth. These reflections employ a refined language and a scholarly approach to elucidate these concepts precisely and deeply, utilising semantic connections and literary allegories to clarify Qur'anic knowledge.
أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ ۚ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ
Have you not seen those who left their homes in thousands, fearing death? Allah said to them, Die, then He brought them back to life. Indeed, Allah is Possessor of bounty towards the people, but most people do not give thanks.
This verse refers to a community who, out of fear of death, migrated from their land, but by Divine command to "die" (موتوا), were called to death and then revived with "He brought them back to life" (أحياهم). The structural distinction between موتوا (an imperative verb, performative) and أحياهم (a declarative verb) invites philosophical and mystical contemplation. The imperative nature of موتوا signifies the relative ease of death within the cosmic order. In contrast, أحياهم is expressed in a declarative form rather than an imperative (أحيوا), revealing the greater difficulty and complexity involved in the act of giving life. Death, as a natural passage, ranks lower than enlivening, which requires re-creation of existence.
From a mystical standpoint, death is a bridge leading man from material attachments to spiritual life. Enlivening, as an act that recreates existence, occupies a higher rank accessible solely through Divine power. This distinction elucidates the existential gradations in spiritual progression and introduces death as a discipline for liberation from the commanding self (nafs al-ammrah).
Following the verse, Divine bounty is presented as the consequence of the death and life of the community: Indeed, Allah is Possessor of bounty towards the people, but most people do not give thanks. This bounty is not only inherent in enlivening but also embedded in death itself, for death is a perfection that frees man from bondage to attachments and provides a prelude to spiritual life. Yet, the majority fail to benefit from this bounty due to lack of knowledge and gratitude.
Divine bounty flows like a pure spring in the process of death and life, guiding man towards knowledge and closeness to the Truth. However, the ingratitude of the majority, like a heavy shadow, prevents them from comprehending this infinite grace. This ingratitude stems from neglecting the reality of death and life, whereby in Islamic mysticism, voluntary death (mt ird) is presented as a practice for liberation from the self.
أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Have you not seen the one who argued with Abraham about his Lord, because Allah had given him kingship? When Abraham said, My Lord is the One Who gives life and causes death, he said, I also give life and cause death. Abraham said, Indeed, Allah brings the sun from the east; so bring it from the west. Thus the disbeliever was overwhelmed. And Allah does not guide the wrongdoing people.
In this verse, Abraham (peace be upon him) emphasises gives life and causes death (يُحْيِي وَيُمِيتُ), highlighting the boundless power of God. The disbelievers (likely Nimrods) claim I also give life and cause death is a literal and limited allusion to killing and releasing from death. Abrahams response, referring to the suns movement, challenges him and manifests his own wisdom and deep knowledge. This shift in topic reveals the disbelievers incapacity to grasp the reality of Divine enlivening, which transcends human ability.
This dialogue acts as a mirror
