This treatise is devoted to the examination and interpretation of selected verses from the Surahs of Ar-Rahman, Al-Maidah, Al-Asr, Ash-Sharh, and Nuh, employing a mystical and philosophical approach. The central contemplations revolve around the fundamental concepts of love, intellect, self (nafs), gnosis, and annihilation in the mystical path, elucidated with reference to the Quranic verses and critical engagement with philosophical views, especially those of Mulla Sadra. This work, through a profound insight into the divine attributes and the cyclical movement of love, seeks to establish a link between Quranic meanings and spiritual practice alongside philosophical reflections. The verses are analysed with scrupulous fidelity to the original text, employing allegories and allusions so as to reveal both their esoteric meanings and their connection to the mystical and philosophical journey. This treatise serves as an invitation to ponder the divine verses, resembling a voyage across the infinite ocean of gnosis, guiding the seeker from the corporeal to the celestial realm.
كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ
"Every day He is engaged in a matter."
Mystical and Philosophical Interpretation
This verse alludes to the dynamism and continual renewal of the divine attributes. The phrase "كُلَّ يَوْمٍ" (every day) signifies continuity, while "هُوَ فِي شَأْنٍ" (He is engaged in a matter) indicates the variety and transformation within the divine affairs. From a mystical perspective, this verse reflects the cyclical rotation of Divine Love, which permeates all levels of existence, from the corporeal (nasut) to the celestial (lahut). Unlike a vertical movement implying ascent or descent, this cyclical love represents a circular motion whereby the seeker returns in perpetual rotation towards the Divine Origin at every stage of existence. This rotation, akin to the movement of celestial spheres, encompasses both the pleasure of union and the agony of separation.
Key Point: Cyclical love is the axis of the mystical path, flowing through all existential levels from nasut to lahut, guiding the seeker towards unity with the Truth.
Philosophical Critique
Contrary to Mulla Sadras view, which regards the corporeal world (nasut) as a realm of darkness, this verse demonstrates that nasut can also be a vessel for love and gnosis. Mulla Sadra, emphasizing the distinction between essence and existence, limits love to specific levels, whereas the verse implies the divine attribute operates across all levels. The analogy of the verses letters (كُلّ، يَوْمٍ، هُوَ، شَأْنٍ) to a circle in the original text points to the unity and comprehensiveness of divine attributes, free from any segregation or appropriation. This perspective regards nasut not merely as a realm of deficiency, but as a setting for the manifestation of divine love, in which even desires and material needs can be oriented cyclically toward the Truth.
Additional Explanation
Cyclical love stands in opposition to vertical or linear love. Whether the mystic dwells in nasut or malakut, they are engaged in a continuous rotation towards the Truth. This rotation, comparable to the Whirling Dervishes dance (sama), leads the seeker at every level towards unity with the Divine. Certain religious scholars who restrict love to particular levels conflict with this verse, which affirms the divine attributes omnipresence and the non-emptiness of any level from love. The verse serves as a mirror presenting the comprehensiveness of divine attributes before the seekers eyes, inviting contemplation of the dynamic nature of existence.
Section Summary
Verse 29 of Surah Ar-Rahman, emphasising the dynamism of divine affairs, invites humanity to reflect upon the cyclical rotation of love. This rotation, active across all levels of existence, considers nasut not as a realm of darkness but as a foundation for gnosis and love. The critique of philosophical perspectives that confine nasut to deficiency necessitates reconsideration of such views.
يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ
"O you who believe! Whoever among you turns back from his religion, Allah will bring forth a people He loves and who love Him; humble toward the believers, stern against the disbelievers, striving in the cause of Allah and not fearing the blame of any critic. That is the grace of Allah which He bestows upon whom He wills, and Allah is All-Encompassing, All-Knowing."
Mystical and Philosophical Interpretation
This verse points to the intermediate station of love in which believers are characterised by the mutual love He loves them and they love Him. This love is neither the greater love (specific to perfected theosophers) nor the lesser love (pertaining to ordinary humans), but an intermediate level wherein believers approach divine gnosis and love through jihad and fearlessness of reproach. This station functions as a bridge between nasut and malakut, leading the seeker from material desires to rational contemplations and divine gnosis.
Key Point: The intermediate love is a stage where believers advance towards divine gnosis through jihad and faith, standing midway between material desires (nasut) and annihilation in the divine (lahut).
Philosophical Critique
Some religious scholars ascribe this verse to the non-Infallible and maintain that the greater love is exclusive to perfect theosophers. However, the verses emphasis on Allah will bring forth a people indicates that reciprocal love is possible for non-Infallibles, albeit in a manifested form. The viewpoint of certain philosophers that restricts greater love to Infallibles conflicts with this verse, which permits this level of love for a believing, striving community. This critique is a call to reconsider the limitations imposed upon divine love.
Additional Explanation
The intermediate love corresponds
