Derived from the esteemed lectures of Nokounam (may his sanctity be revered), Session 152
The present volume constitutes a meticulous scholarly rearticulation and scientific compilation of the precious lectures delivered by Nokounam (may his sanctity be revered) during Session 152 of the series entitled Manzil al-Sirn. This work undertakes an analytical exploration of the station of fear and awe within the framework of mystical progression, concentrating particularly on the notions of spiritual unveiling (mukshafa), intimate communion (musmara), and the vision of the Divine Reality (ruyat al-aqq).
The station of fear and awe constitutes one of the eminent stations within the mystical path, guiding the seeker towards Divine nearness. When the seeker attains the state of spiritual unveiling, the radiance of Divine Majesty manifests within the heart, engendering a profound awe which at times impedes the furtherance of the unveiling process. This awe emerges from the perception of Divine Glory, prompting the seeker to adopt a silence imbued with reverence and awe before the Ultimate Reality.
The awe experienced by the Divine saints is intrinsic, in contrast to that of the lovers, and does not require ritualistic acts or apparent exertion. Lovers, owing to self-conceit, are veiled before the grandeur of the Divine Reality, whereas the beloved, by virtue of immediate gnosis, are exempt from such veils.
The conventional exegesis confines fear solely to Divine Majesty, a perspective lacking in comprehensiveness. Islamic mysticism embraces broader dimensions of fear, encompassing both the fear inspired by Divine Beauty (Jamal fear, an ardent longing for the Divines beauty) and the fear arising from the comprehensive perception of Divine attributes (Kamal fear).
This critique underscores the necessity of re-evaluating traditional interpretations. Jamal fear emanates from an ardent longing for Divine Beauty, whilst Kamal fear arises from the comprehensive perception of Divine Mercy and the totality of Divine attributes.
Awe in the beloved is intrinsic and arises from immediate Divine knowledge; by contrast, in the lovers, it is extrinsic, originating from fear and the deficiency of gnosis. This distinction elucidates the gradations within the mystical path.
The beloved perceive the Divine Reality before perceiving themselves, and their unveiling is free from the veil of self-conceit. Conversely, the lovers approach the Divine subsequent to self-conceit and are occasionally afflicted with constriction and deprivation of intimate communion in the face of Divine Majesty.
The foundational text of Manzil al-Sirn explicates that awe, resulting from the illumination of Divine Majesty, impedes the seeker from unveiling, as unveiling proves arduous for one immersed in utmost insignificance. This perspective predominantly pertains to the lovers, who, due to self-conceit, become veiled before Divine Glory.
In contrast, for the beloved, awe not only fails to obstruct but rather deepens the unveiling experience. This differentiation reflects the distinctive stages of progression between lovers and beloved.
The primary text asserts that Divine Majesty precludes the seeker from intimate communion (musmara) and coquetry (adll), compelling him into profound silence. However, this claim is incongruent with the conduct of Prophet Moses (peace be upon him). The Quran in Srah al-Arf, verse 143, states:
وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ ۚ قَالَ لَنْ تَرَانِي وَلَٰكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي
s Translation: And when Moses came at the appointed time and his Lord spoke to him, he said: O my Lord, show Yourself to me so that I may behold You. He said: You shall not see Me, but look at the mountain; if it remains firm in its place, then you shall behold Me.
This verse exemplifies the audacity of Moses (peace be upon him) in seeking the vision of the Divine Reality. He neither remained silent nor passive in awe but, through coquetry and intimate communion, pursued the vision of the Truth. Such conduct signifies the station of the beloved who do not succumb to silence and passivity in the face of Divine Majesty.
Moses (peace be upon him) request to behold the Divine Reality constitutes one of the most prominent examples of the beloveds audacity before the Divine Truth. The Qurn in Srah al-Arf, verse 143, explicitly articulates this request. God conditioned the vision upon the steadfastness of the mountaina condition that was impossibleand Moses fainted upon the Divine manifestation upon the mountain.
This verse illustrates the limitation of corporeal vision but simultaneously attests to Moses exalted station evidenced by his bold supplication.
Upon regaining consciousness, Moses (peace be upon him) proclaimed:
سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ
s Translation: Glory be to You! I repent to You, and I am the foremost of the believers.
This phrase poses a fundamental inquiry: did Moses believe in the possibility of beholding the Divine Reality, or did he believe in its impossibility? A meticulous analysis reveals that the expression "أنا أول المؤمنين" signifies faith in the inherent limitation of witnessing within the confines of the material realm, coupled with submission to the Divine Will. Through his repentance, Moses acknowledged his own insufficiency in capacity to directly perceive the Divine Manifestation and thereby professed his belief in this profound truth.
The Holy Quran, in verses such as Surah Taha (20:12), Al-Qasas (28:30), and An-Naml (27:9), employs the phrase:
إِنِّي أَنَا اللَّهُ
s Translation: Indeed, I am He, the God.
This expression underscores Divine self-manifestation. The repetition constitutes the Divine whisper designed to attract the servants attention, much like a pigeon-caller who beckons the bird with gentle come, come calls.
This Divine whisper draws Moses (peace be upon him) towards nearness and liberates him from fear and doubt. In Surah An-Naml, verse 10, God states:
لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ
s Translation: Fear not, for indeed, before Me the messengers do not fear.
This assurance removed Moses fear, which stemmed from his past sin (the killing), thus preparing him for the station of prophethood.
The relationship between God and Moses (peace be upon him), in mystical texts, is sometimes likened to the playful dynamic between cat and mouse. God, through tender grace and loving whispers, draws the servant towards Himself without coercion or fear.
This analogy depicts practical mysticism in an intuitive and affectionate manner, wherein the Divine actively calls the servant to Himself.
While the Tafsir al-Mizan by Allameh Tabatabai is esteemed and invaluable, it appears insufficient in elucidating certain mystical concepts, notably the vision of the Divine Reality. The Quran necessitates a deeper, more dynamic exegesis that transcends traditional frameworks.
This critique underscores the imperative for ongoing ijtihad in Quranic comprehension. Al-Mizan represents a commendable point of departure, yet it is by no means the terminus of scholarly endeavour.
The conflation of the concepts of lovers (muhibbn) and the beloved (mabbn) results in the distortion of mystical knowledge. Quranic verses such as أَرِنِي أَنْظُرْ إِلَيْكَ pertain exclusively to the station of the beloved and must not be confused with that of the lovers.
The deployment of scholarly witsuch as the reference to Moses donkey struck downand the use of accessible analogies like the cat and mouse serve to render intricate mystical concepts comprehensible to the audience. This method not only facilitates understanding but also implicitly contains a socio-cultural critique.
The station of awe and reverence constitutes a pivotal stage in the mystical path that guides the seeker towards nearness and direct witnessing. The distinction between lovers and the beloved becomes apparent in their differing approaches to awe and revelation: lovers become veiled due to self-regard, whereas the beloved, through intrinsic gnosis, attain unmediated witnessing. Quranic evidence, particularly Moses request to behold the Divine Reality, affirms the boldness and exalted station of the beloved. The use of affectionate allegories and erudite humour enriches the understanding of these concepts, presenting mysticism in an intuitive and heartfelt manner.
