of Nokounam, (Session 1845)
The Holy Qur'an, like an unfathomable ocean, encompasses profound meanings and concepts wherein each word and divine name opens a gateway towards the understanding of truth and divine wisdom. This treatise examines four eminent Qur'anic names: Kef (Revealer), asan (Good/Beautiful), Trik (Leaver/Abandoner), and Mutraf (Luxury-immersed), each revealing an aspect of the relationship between mankind and the Creator as well as the cosmic order. Employing a deep and systematic approach, this analysis endeavours to explore the meanings of these names in the Qur'anic verses and to elucidate their theological, mystical, and ethical dimensions with clarity and solemnity. This work, by utilising allegories and spiritual allusions, seeks to establish a connection between Qur'anic knowledge and human experience, inviting the reader to reflect on reality and to act in accordance with divine piety.
The name Kef in the Holy Qur'an functions as a key that unlocks the bonds of ignorance and distress, guiding humanity towards the light of truth. This attribute, predominantly ascribed to the Divine Essence, signifies the remover of obstacles, harms, and veils of ignorance. Occasionally, it is also attributed to creatures, albeit with limitations that reflect the subordinate created status in comparison to the Divine. This section, by examining related verses, explicates the multifaceted aspects of this attribute and demonstrates how Gods being the Kef encompasses both good and evil, with the outcome contingent upon human choice and response.
Thumma idh kashafa -urra ankum idh farqun minkum birabbihim yushrikn.
Then when He removes the harm from you, suddenly a group among you associate others with their Lord. (An-Nahl: 54)
This verse introduces God as the Kef al-urr the Remover of Harm who with His boundless grace removes affliction and distress from humans. Yet, some, after receiving this divine grace, turn to polytheism instead of gratitude and faith. This is akin to a traveller who, after arriving safely at a secure shore amid a tempestuous night, runs towards another mirage instead of expressing thanks to the rescuer. God's Kef quality acts as a vessel for immediate good, but its ultimate outcome depends on human volition. Those who embrace faith benefit from this grace, while polytheists fall into greater harm.
Lain kashafta anna r-rijza lanuminanna laka.
If You remove the punishment from us, surely we will believe in You. (Al-Arf: 134)
In moments of hardship and distress, humans resemble children seeking refuge in their mothers embrace, turning to the Divine and promising faith. Yet, once the affliction is lifted, some renege on their pledge. This verse mirrors the duality of human behaviour: God's Kef attribute provides an opportunity for guidance, but the realisation of that guidance depends on human intention and action. This attribute is like a light illuminating the path, yet walking on that path is left to human will.
Fa-lamm raat-hu asabat-hu lujjatan wa kashafat an sqayh.
When she saw it, she thought it was a pool and uncovered her feet. (An-Naml: 44)
This verse depicts an example of created Kef, wherein Queen Bilqis, out of ignorance, mistakes the glass for water and raises her skirts. Created Kef is like a shadow compared to the divine light of Kef, which is grounded in wisdom and truth. Created Kef is limited and prone to error, whereas divine Kef is like the sun, before which no darkness can endure.
Yawm yukshafu an sqin wa yudawna il s-sujd.
>The Day when the leg will be uncovered and they will be called to prostrate. (Al-Qalam: 42)
This verse points to the supreme manifestation of Kef, the full divine revelation on the Day of Resurrection. The Day when the leg is uncovered symbolises the moment when the veils of existence are lifted and humanity confronts the infinite majesty of God. This Kef of the self invites humankind to prostration, where no barrier remains between the servant and the Truth. This manifestation resembles a vision that casts the lovers of the Truth prostrate before the eternal Beloved.
Wa in yamsaska Allahu biurrin fala kifa lahu illa huwa.
And if Allah should touch you with harm, there is no remover of it except Him. (Al-Anm: 17; Ynus: 107)
This verse restricts the attribute of Kef solely to God and underscores the limitations of created Kef
