Derived from the scholarly lectures of Nokounam, (Session 152)
This treatise constitutes a scholarly and specialised redaction of the invaluable lectures delivered by Nokounam, , during session 152 of the series entitled Manaazil al-Sa'ireen. It meticulously examines the station of fear and awe within the mystical journey, concentrating specifically on the notions of kashf (spiritual unveiling), musamara (intimate discourse), and the vision of the Divine Reality.
The station of fear and awe is among the eminent stages in the mystical itinerary, guiding the seeker towards Divine nearness. When the seeker attains the station of unveiling (kashf), the radiance of Divine grandeur manifests in their heart, engendering an awe that at times impedes further unveiling. This awe emerges from the perception of Divine Majesty, compelling the seeker towards a silence imbued with reverence and humility before the Truth.
The awe experienced by the Divine saints, unlike that of the lovers, is innate and requires neither ritualistic postures nor external efforts. The lovers, owing to self-conceit, become veiled before the Divine Majesty, whereas the beloved ones, through immediate knowledge, remain untainted by this veil.
The conventional exegesis confines fear solely to Divine Majesty; however, this view lacks comprehensiveness. Fear in Islamic mysticism encompasses broader dimensions, including jamali fear (the yearning for the beauty of the Divine) and kamali fear (the apprehension of the perfection and comprehensiveness of Divine attributes).
This critique underscores the necessity to reconsider traditional interpretations. Jamali fear originates from ardent longing for the Divine beauty, while kamali fear arises from perceiving the mercy and totality of Divine attributes.
Awe within the beloved ones is intrinsic, deriving from immediate Divine knowledge; conversely, in the lovers, it is incidental, born from fear and deficient cognition. This distinction elucidates the hierarchical stages of the spiritual journey.
The beloved ones perceive the Truth prior to perceiving themselves, and their unveiling is free from the veil of self-conceit. By contrast, the lovers advance towards the Truth subsequent to self-conceit, and sometimes, when confronted with Divine grandeur, they undergo contraction and cessation of intimate discourse.
The principal text of Manaazil al-Sa'ireen asserts that awe, stemming from the radiance of Divine grandeur, impedes the seeker from unveiling, as unveiling is arduous for one engulfed in utmost abasement. This perspective predominantly applies to the lovers, who, due to self-conceit, become veiled before the Divine Majesty.
Conversely, in the beloved ones, awe not only fails to obstruct but rather intensifies unveiling. This contrast signifies the differentiated levels of the mystical path between lovers and beloved ones.
The primary text claims that Divine Majesty deters the seeker from musamara (intimate, familiar discourse) and adalaal (coquetry and flirtation), plunging them into profound silence. Nevertheless, this assertion conflicts with the conduct of Prophet Moses, peace be upon him. The Holy Quran states in Surah Al-A'raf, verse 143:
s Translation: "And when Moses came to Our appointed time and his Lord spoke to him, he said, O my Lord, show Yourself to me so I may look upon You. He said, You will not see Me, but look at the mountain; if it remains firm in its place, then you shall see Me."
This verse illustrates Moses audacity in requesting the vision of the Divine Reality. He was neither rendered speechless nor silent; rather, through coquetry and intimate discourse, he sought the Divine Vision. This behaviour exemplifies the station of the beloved ones, who remain neither mute nor passive in the face of Divine Majestys awe.
Moses request to behold the Divine Reality stands as one of the most eminent instances of the beloved ones audacity before the Divine Truth. The Quran explicitly articulates this request in verse 143 of Surah Al-Araf. God conditioned the vision upon the mountains steadfastnessa condition that was impossible to fulfiland Moses fainted upon the Divine manifestation on the mountain.
This verse highlights the limitation of vision within the material realm but simultaneously attests to Moses exalted station demonstrated by his audacious request.
Upon regaining consciousness, Moses proclaimed:
s Translation: "Glory be to You! I have repented to You, and I am the first of the believers."
This declaration raises a fundamental inquiry: Did Moses believe in the vision of the Divine Reality, or in its impossibility? A meticulous analysis reveals that I am the first of the believers signifies acceptance of the limitation of vision in the material realm and submission to Divine Will. By repenting, Moses acknowledged his own incapacity before the Divine manifestation and professed faith in this truth.
The Holy Quran, in verses such as those found in Surah Taha (20:12), Surah Al-Qasas (28:30), and Surah An-Naml (27:9), employs the phrase:
إِنِّي أَنَا اللَّهُ
s Translation: "Indeed, I am Allah Himself."
This articulation emphatically underscores divine self-disclosure. The repetition functions as the intimate whisper of the Divine to captivate the servants attention, analogous to the gentle call of a pigeon trainer beckoning his bird with the phrase "Come, come."
This divine whisper irresistibly draws Moses (peace be upon him) towards spiritual proximity, liberating 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 verily, the messengers do not fear in My presence."
This assurance dispelled the fear borne by Moses due to his past transgression (the killing), preparing him for the exalted rank of prophethood.
The relationship between God and Moses (peace be upon him), as portrayed in mystical texts, is occasionally likened to the game of cat and mouse. God, through grace and tender whisperings of love, draws the servant towards Himself, devoid of any compulsion or fear.
This metaphor vividly encapsulates practical mysticism in an intuitive and affectionate manner, wherein the Truth actively summons the servant to Himself.
The exegesis of Al-Mizan by Allameh Tabatabai, despite its venerable stature and scholarly merit, appears insufficient in explicating certain mystical concepts, notably the Vision of the Divine (Ruyat al-Haqq). The Holy Quran demands a deeper and more dynamic hermeneutic that transcends conventional frameworks.
This critique emphasises the necessity of continuous ijtihad (independent reasoning) in Quranic understanding. Al-Mizan provides a valuable point of departure, yet it is by no means the terminus of the scholarly journey.
The conflation of the concepts of lovers (muibbn) and the beloved (mabbn) leads to a distortion of mystical knowledge. Quranic verses, such as "أَرِنِي أَنْظُرْ إِلَيْكَ" ("Show me, let me see You"), pertain specifically to the station of the beloved and must not be conflated with that of the lovers.
The deployment of erudite humoursuch as the reference to "Moses donkey being struck"and the use of popular metaphors like the cat and mouse, render complex mystical concepts accessible and comprehensible to the audience. This method not only facilitates understanding but also encompasses a socio-cultural critique within its ambit.
The stations of fear and awe constitute pivotal milestones in the mystical journey that guide the seeker towards spiritual proximity and unveiling. The distinction between lovers and beloved is elucidated through their differing encounters with awe and mystical vision: the lovers, due to self-regard, become veiled, whereas the beloved, endowed with innate gnosis, attain direct witnessing. Quranic evidence, especially Moses request for a vision of the Divine, affirms the courage and elevated station of the beloved. Romantic metaphors and scholarly wit enrich the comprehension of these concepts, presenting mysticism in a manner both intuitive and enchanting.
