the Lectures of Nokounam, May His Secret Be Sanctified (Session 150)
The venerable book Manzil al-S'irn by Khwaja Abdullah Ansari is a radiant gem within Islamic mysticism, systematically delineating the spiritual journey stages for seekers of the Path of Truth. The 150th session of Nokounams lectures comprehensively expounds on the station of the elect and the awe of majesty as presented in this monumental work, offering a profound investigation into the gradations of divine fear, the distinction between instrumental and genuine worship, and the interrelation of awe with divine majesty, beauty, and perfection.
The awe of majesty resembles a mirror reflecting human insignificance in the face of Gods boundless grandeur, guiding the seeker towards sincere worship and nearness to the Divine. This station, exclusive to the elect, transcends carnal and heartfelt fears and manifests within the presence and intimate communion with God. Employing illustrative analogies such as the height of a tower and the beauty of Joseph (peace be upon him), the lecture renders these profound concepts accessible and deep for the scholarly mind, while critiquing scholastic ethics and harshness in religious culture, thus opening a pathway towards the comprehensive knowledge of divine attributes.
The awe of majesty, at the station of the elect, constitutes the highest degree of divine fear, compelling the seeker to humility and abasement before the infinite grandeur of the Truth. Unlike terror born from punishment or deprivation of reward, this awe arises within the divine presence owing to the perception of Gods majesty. Like a star shining in the vast celestial expanse of divinity, the awe of majesty liberates the seeker from self-conceit and directs them towards knowledge and proximity to the Truth.
وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ
(Al-Munfiqn: 8; Trans. : "And to Allah belongs all might, and to His Messenger, and to the believers.")
This noble verse emphasizes divine grandeur as the source of awe of majesty in the heart of the seeker.
The awe of majesty is distinct from carnal fear (fear of punishment) and heartfelt fear (fear of loss of reward). Carnal fear acts as a motive to avoid sin and pertains to the preliminary stages of the spiritual path. Heartfelt fear relates to deprivation of heavenly blessings and manifests in intermediate stations. However, the awe of majesty, manifesting at the station of the elect, is free from concerns regarding paradise or hell and depends solely on the perception of divine grandeur.
The lecture likens this distinction to the journey from the darkness of the self to the light of the heart and ultimately to the effulgence of the innermost essence, where the seeker attains the awe of majesty at the supreme station.
The awe of majesty, as the highest degree of divine fear, instills humility and abasement in the seeker at the station of the elect before divine grandeur. It transcends carnal and heartfelt fears and manifests within the intimate communion and nearness to God. The Quranic verses corroborate this concept, and the lectures illuminating analogies make it tangible for researchers.
Fear of punishment, the initial degree of divine fear, arises at the level of the commanding self (nafs ammrah) and restrains the seeker from sinning. This fear is a carnal motivation acting like a chain preserving the self from misguidance. At this stage, the seeker remains preoccupied with worldly concerns and divine retribution, distant from the divine presence.
وَخَافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ
(l Imrn: 175; Trans. : "And if you are believers, then fear Me.")
This verse stresses fear of divine punishment as operative in the early stages of spiritual progress.
Fear of deprivation from reward manifests at the level of the heart and pertains to the seekers spiritual concerns. Here, the seeker dreads losing heavenly blessings and divine favours, and this fear motivates obedience and worship. Like a bird afraid of losing its nest, the seeker strives to preserve spiritual blessings.
وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ
(Al-Fat: 17; Trans. : "Whoever obeys Allah and His Messenger, He will admit him to Gardens beneath which rivers flow.")
This verse confirms the seekers motivation to gain reward and avoid deprivation.
The majestic fear, occurring at the innermost essence (the head) and within the divine presence, represents the highest degree of fear. This fear, culminating in the awe of majesty, originates from the perception of divine grandeur and majesty, freeing the seeker from all self-regard. Like a drop dissolving in the infinite ocean of Gods being, the seeker in this degree perceives themselves as utterly insignificant before the grandeur of the Truth.
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
(Fir: 28; Trans. : "Only those fear Allah, from among His servants, who have knowledge.")
This verse emphasizes fear born from knowledge and perception of divine grandeur.
The threefold degrees of divine fear, from carnal fear to the awe of majesty, map the seekers progressive spiritual journey towards divine knowledge. These degrees are affirmed by Quranic verses, and the lectures precise elucidation opens a path towards comprehending the nature of divine fear.
Instrumental worship is motivated by fear of punishment and hope of reward. It is utilitarian and conditional, serving the seekers self-interest. Though necessary for beginners, this worship is insufficient for the elect.
Genuine worship arises from love and awe of Gods majesty and perfection. It is unconditional and a natural response to perceiving divine beauty and grandeur. This worship is the station of the elect, marked by spiritual ecstasy and proximity to God.
Nokounams elucidation of the awe of majesty at the station of the elect enriches the understanding of the spiritual journey and divine fear. By delineating the degrees of fear, distinguishing forms of worship, and highlighting the role of awe and knowledge in spiritual progress, the lecture fosters a deeper connection to the Divine and invites sincere seekers to advance towards ultimate proximity.
May this summary inspire seekers and scholars alike to delve into the profound teachings of Manzil al-S'irn and advance on the path illuminated by the awe of divine majesty.
Divine Majesty (Haybat Allah), in its three tiers of Jalali (Majestic), Jamali (Beautiful), and Kamali (Perfect), emancipates the seeker from self-conceit, guiding them towards Divine Unity (Tawhid) and proximity to God. The Quranic verses and the allegories presented within the lecture delineate these concepts in a tangible and profound manner, underscoring the comprehensiveness of the Divine Attributes.
The lecture likens violence to a termite that has infiltrated the very structure of religious culture, restricting Divine Majesty solely to the aspect of Jalal (majesty). This erroneous interpretation, originating from negligence of Divine Beauty (Jamal) and Perfection (Kamal), culminates in violence within religious thought, thereby deviating from the holistic nature of Divine Attributes.
وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ (An-Nahl: 116, translated by : Do not say concerning that which your tongues assert as falsehood.) This verse emphasises the imperative of refraining from misinterpretation of Divine Attributes.
Theological ethics, which centre upon arousing emotions and tears, prove ineffective due to a lack of true knowledge and reason. The lecture, employing the example of the distribution of oranges and meat in the Feyzieh seminary, compares these behaviours to beggary, emphasising the necessity to preserve the dignity of the scholar and the seminary. Such ethics resemble water that moistens only the surface without quenching thirst.
وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ (Al-Baqarah: 269, translated by : None will remember except those of understanding.) This verse underscores the significance of reason and knowledge in religious ethics.
The lecture stresses the necessity of replacing theological ethics with cognitive ethics. The latter, founded upon profound and rational comprehension of religion, resembles a structure built upon a firm foundation of knowledge, distancing itself from violence and sentimentalism. This ethical paradigm mandates a comprehensive re-engineering of religious culture.
| Key Point: Violence, akin to a termite, threatens religious culture, whereas cognitive ethics pave the way for reform and the holistic understanding of Divine Attributes. |
The lectures critique of violence in religious culture and theological ethics constitutes an invitation to reassess religious interpretations. Cognitive ethics, emphasising reason and knowledge, open a pathway towards the reform of religious culture and the rejection of violence. Quranic verses confirm this critique, which the lecture elucidates through illuminating allegories.
Devotees are seekers who attain Divine Majesty during moments of supplication and prayer. This majesty, transient and contingent upon specific conditions, necessitates practice and presence upon the prayer rug. Much like an athlete who requires training to acquire skill, devotees generate majesty within themselves through worship and supplication.
وَالَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ (Al-Muminun: 57, translated by : And those who fear their Lord with dread.) This verse emphasises the majesty of devotees during moments of prayer.
The beloved, having attained the station of union, possess Divine Majesty in all states, even beyond the confines of the prayer rug. This majesty is innate and non-transient, akin to a light that radiates continuously. The lecture illustrates this innate majesty with examples from the Infallibles (Alayhim al-Salam), such as Imam Jawad (peace be upon him) in childhood, and Hasan and Husayn (peace be upon them) at play.
The example of Gabriel, who was forbidden from touching Hasan and Husayn, alongside Abdullah, the Prophets father, whose own beauty inspired majesty, further deepens the understanding of this concept.
| Key Point: Devotees attain majesty upon the prayer rug, whereas the beloved maintain an innate Divine Majesty in all circumstances. |
The distinction between devotees and beloved reveals the profound differences within the stages of spiritual progression. Devotees acquire transient majesty through practice and supplication, while the beloved manifest innate majesty that continually reflects the Divine Attributes in all states. Quranic verses and the lectures examples elucidate this distinction with clarity and depth.
The lecture highlights the critical importance of authenticity in mystical transmissions, deeming stories such as those about Mulla Nasruddin as unreliable due to lack of valid chains of transmission. In contrast, the statements of Khwaja Abdullah Ansari, presented with proper isnad, are considered reliable and trustworthy. Like a jewel mined from a genuine source, Khwajas words possess significant scientific and spiritual value.
وَمَا يَنْطِقُ عَنِ الْهَوَىٰ (An-Najm: 3, translated by : Nor does he speak from desire.) This verse underscores the importance of truthfulness and authenticity in spiritual discourse.
Khwaja Abdullah Ansari, regarded as the Sultan of Mysticism, presents his sayings with proper chains of narration, refraining from unsubstantiated storytelling. This trait distinguishes him from other mystics such as Bayazid Bastami or Abu Said Abul-Khayr, whose transmitted sayings occasionally lack reliable authentication.
| Key Point: Authenticity is the criterion for the validity of mystical sayings; Khwaja Abdullah Ansari, through documented chains, is acknowledged as the Sultan of Mysticism. |
The lectures emphasis on authenticity opens a pathway towards a more precise comprehension of Islamic mysticism. Khwaja Abdullah Ansari, with his documented sayings, stands as a paragon for mysticism researchers and is clearly distinguished from unverifiable tales, such as those involving Mulla Nasruddin. Quranic verses affirm this emphasis on authenticity.
Majestic Reverence (Haybat Ijlal) within the station of the elect (Ahl al-Khusus) constitutes a noble locus within the spiritual journey (Manazil al-Sirn), guiding the seeker towards humility and Divine proximity. This reverence, originating from the perception of Divine Majesty, Beauty, and Perfection, transcends mere carnal and heartfelt fear, manifesting within the arena of supplication and Divine presence. The threefold gradation of fearfrom torment to Majestic Reverencemaps the seekers spiritual evolution, while true and procedural worship clarifies the differing motivations of spiritual wayfaring.
The lectures of Nekounam elucidate these concepts with precision, while critiquing violence in religious culture and theological ethics, thereby opening a path towards knowledge and the wholeness of Divine Attributes. Allegories such as the tall tower, the beauty of Prophet Joseph (peace be upon him), and the perfect majesty of the Infallibles (peace be upon them) render these concepts palpable and profound. Quranic verses provide a scientific framework for understanding, and the distinction between devotees and beloved reveals the depths of spiritual stages.
This text, with its scholarly structure and exalted language, offers a comprehensive resource for researchers in mysticism and theology. By emphasising authenticity and knowledge, it calls for reconstructing religious culture founded upon the holistic understanding of Divine Attributes. Majestic Reverence stands as a torch illuminating the spiritual path, drawing the seeker toward the Truth.
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا (Al-Ahzab: 56, translated by : Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, send blessings upon him and greet him with peace.) This verse highlights the importance of salutations and seeking intercession through the Ahl al-Bayt (peace be upon them), guiding the seeker to perfection.
| Supervised by Sadegh Khademi |
