This text comprises the twenty-ninth lesson the series Manzil al-Sirn, based upon the discourses of the late Nokounam, may his sanctity be preserved. Its central focus lies in explicating the Prophetic narration:
What is isn? He said: To worship God as if you see Him; and if you do not see Him, then surely He sees you.
This work endeavours, through profound contemplation on the theme of the vision of the Truth and divine knowledge, to present complex mystical and theological concepts within a refined, scholarly framework befitting an academic milieu.
The noble narration What is isn? He said: To worship God as if you see Him; and if you do not see Him, then surely He sees you
serves as a pivotal gateway guiding the spiritual traveller towards divine witnessing. Within this narration, isn denotes an act of worship wherein the servant reveres God as though beholding Him directly. This concept transcends mere presence of heart in worship; it points to a station of gnosis and nearness wherein the seeker perceives the Truth manifested through all phenomena of existence. Should this vision not be attained through the eye of insight, the awareness of Gods surveillance impels the devotee towards sincerity and purification of the soul.
Faith in the visionary accessibility of the Exalted Truth holds a distinguished place not only among mystics but also within sacred texts. This vision is not confined to the corporeal eye but encompasses all faculties of sight, including the spiritual eye and mystical insight. The entire cosmos functions as a mirror reflecting the divine manifestations; seas and deserts alike participate in this witnessing in accordance with their capacity. This perspective is rooted in the doctrine of the Unity of Being (Wahdat al-Wujd) and regards the world as the receptacle of divine manifestation and vision, whereby no existent is devoid of divine perception and consciousness.
The late Mirza Jawad Agha Maliki Tabrizi, in his work Liq Allh, posited the possibility of witnessing the Truth, albeit his evidences remain somewhat elusive due to the topics complexity. This underscores the necessity for precise exposition grounded in authoritative sources. Vision is a matter relevant to advanced stages of the spiritual journey, since premature introduction may bewilder and disorient the seeker.
According to Nokounam, , there exists no being devoid of eyes or consciousness. Every existing entity possesses consciousness; and every conscious being is a poet whose poetry constitutes the vision of the Truth. This statement indicates the profound nexus between existence, consciousness, and witnessing. The poetic nature of the cosmos represents the innate knowledge of creatures about their Creator, whereby each particle of being is akin to an eye beholding the Truth within itself. This outlook envisages the cosmos immersed in divine melodies, such that even the unbeliever, according to their capacity, partakes in this witnessing.
Within the Dua Kumayl appears a deeply poignant passage:
"Grant me patience in enduring Your torment; how then could I bear separation from You?"
This passage vividly portrays the yearning for union and vision of the Truth, illustrating that divine separation constitutes the greatest affliction for the mystic. Here, union signifies direct witnessing of the Truth, which guides the seeker towards nearness and gnosis.
In the Friday supplication for Lady Fatimah (peace be upon her), it is stated:
"Make me as though I see You until the Day of Resurrection, the day I meet You."
This supplication portrays vision as a perpetual goal in spiritual progression, continuing until the Day of Resurrection and culminating in divine meeting. Thus, vision is not merely a mystical objective but an unending journey on the path of divine knowledge.
Imam Ali (peace be upon him) declared:
"Ali is touched within the essence of God"
and also:
"I have seen nothing except that I saw God therein."
These expressions elucidate vision within the framework of the Unity of Being, whereby the Infallible, owing to perfect nearness, perceives the Truth in all manifestations of the cosmos. Furthermore, Usl al-Kf reports:
"The soul of the believer is more connected to the Spirit of God than the sunlights rays are to the sun."
This narration attributes vision to an existential connection between the believer and the Truth.
In the Dua Mashml, seeking relief from affliction and distress, the supplicant appeals to the Divine Names:
"O Allah, I beseech You by Your Name, the Name of God, the Most Compassionate, the Most Merciful."
This prayer regards divine mercy as the intermediary for nearness and vision. The Divine Names such as:
indicate the grandeur and sanctity of the Truth and situate vision within a sublime framework.
The vision of the Truth varies according to the faculties of perception. The eye of the heart attains a deep, inward vision, whereas the corporeal eye remains confined to external sight. This multiplicity resembles testimony, which may be rendered by tongue, hand, or foot. Each degree of vision provides a unique capacity for divine witnessing. The heart, due to its breadth and depth, excels over the corporeal eye, elevating inward vision to a transcendent station harmonious with faith and mystical knowledge.
The Holy Quran addresses Moses (peace be upon him):
You shall never see Me.(Srah al-Arf, 7:143, )
This verse conditions vision upon the seekers capacity. Moses, owing to his majestic station, was precluded from direct vision. Likewise, during the Mirj, Gabriel halted at a certain point while God revealed to the Prophet what He willed of His majestic light. This tradition indicates the Prophets superiority in vision and the limitations of other beings.
Usl al-Kf also states:
"Speak of Gods creation, but do not speak of God Himself."
This prohibition serves to safeguard the seeker from confusion, as discourse on the Divine Essence, due to rational limitations, leads to bewilderment. To grasp the majesty of the Truth, one must contemplate His magnificent creation:
"If you wish to behold His greatness, then look to His magnificent creation."
Some seekers, in pursuit of the vision of the Truth but lacking spiritual preparedness, have fallen into perplexity and misguidance. Nokounam, may his sanctity be preserved, emphasises that the subject of vision is inappropriate for beginners and must be introduced only at advanced stages of spiritual wayfaring. Reflection on the Divine Essence, given the limitations of rational faculties, culminates in confusion. Therefore, the Infallibles occasionally avoid direct answers to difficult questions, such as the Quranic response regarding the soul:
"Say: The soul is from the command of my Lord."(Srah al-Isr, 17:85, )
A narration states:
"Know God through God."
This principle connects divine knowledge to the manifestations of the Truth in the world. God reveals Himself to His servants through His creation and blessings. Every entity, from human beings to seas and deserts, participates in this knowledge according to its capacity. This cognition is not attained through genus or action but through divine manifestations in the realm of contingents.
Usl al-Kf mentions regarding God:
"A thing unlike things."
This expression places God beyond the concepts applicable to created beings, while affirming Him as a transcendent existent. The Infallibles, depending on the capacity of the inquirer, employed varied modes of expression: simple for the common people, profound for the capable, dialectical for disputants, and loyal for the sincere. This diversity reflects their wisdom in imparting sacred knowledge.
The Almighty Truth is, in and of Himself, the Knower of His own Quiddity, Existence, and Essence: O You, besides whom none else knows
(يَا مَنْ لَا يَعْلَمُ إِلَّا هُوَ). This fundamental principle underscores the inherent incapacity of humankind to fully encompass the Divine Essence. The act of vision (or witnessing) can only be actualised within the framework of Divine Grace and the spiritual capacity of the seeker. The Infallibles have enshrined the treasures of knowledge in the basin of sincerity, rendering them accessible to all; yet, benefiting from such knowledge necessitates the purification of the soul and spiritual readiness.
Vision, in the course of spiritual progression, is contingent upon knowledge, nearness, and sincerity. Discourse on vision without the prerequisites of purity and attainment is inconceivable. Every seeker, commensurate with their existential capacity, beholds the Truth. Prophets, saints, and the highest spiritual ranks each partake in this witnessing in a distinct manner. Nokounam (may his sanctity be preserved) asserts that vision is the fruit borne of spiritual journeying, attainable solely through the refinement of the soul.
The Infallibles faced considerable challenges in answering questions regarding vision due to the limited capacity of the interrogators. Occasionally, by employing circumlocution, they sought to prevent confusion and bewilderment among their audience. For instance, the Quranic response to inquiries about sacred months reads:
Say, They are fixed periods for mankind(Quran, Srah al-Baqarah, 2:189, trans. ).
This method manifests Divine wisdom in elucidating complex knowledge.
The sunlight represents but a minute fragment of the Thrones light; the Throne itself is a part of the Arsh (the Divine Throne); the Arsh is encompassed within the veil; and the veil is but a constituent of the Light of Truth. This gradation situates the Divine Majesty beyond human comprehension. Vision is feasible only within the limited degrees of the created realm, while the heart, fortified by faith, is capable of witnessing loftier realities.
The twenty-ninth lesson of Manzil al-Sirn, through the exposition of the narration of Ihsn, elucidates the vision of the Divine Truth, conceiving it not solely by the corporeal eye but through the heart and mystical insight. The entire cosmos constitutes the receptacle of Divine witnessing, and every entity, according to its capacity, participates in this vision. Quranic, traditional, and supplicatory evidences including the supplications of Kumayl, the Friday prayer, and Ul al-Kf affirm the possibility of vision within the precincts of Divine grace. The Infallibles articulate vision in diverse languages tailored for varied audiences: simplistic for the common populace, profound for the elect, argumentative for disputants, and covenantal for the sincere. Vision in the spiritual journey is contingent upon knowledge, nearness, and sincerity, and without the purification of the soul, it culminates in perplexity. God, as an entity utterly dissimilar to created things, is known through His creation and bounties, though His Essence transcends human perception. This lesson, emphasizing the hierarchies of vision and the necessity of spiritual preparedness, guides seekers towards witnessing the Truth within the spiritual itinerary.
Supervised by Sadegh Khademi
