of Nekounam (May his sanctity be exalted) Session 229
Manzil al-S'irn is a profound mystical treatise authored by Khwaja Abdullah Ansari, serving as an erudite guide for seekers traversing the path of spiritual truth. It meticulously delineates the stages of the spiritual journey with unparalleled precision. The present section, the 229th lecture November 2007), is devoted to the examination of the third station of sanctity, focusing particularly on the safeguarding of expansion (iynat al-inbis).
This station is especially pertinent to those endowed with the faculty of divine vision (muadah), wherein the spiritual expansion emerging from proximity to the Divine necessitates the preservation of humility and reverence before God.
The third station of sanctity is exclusive to those possessing the faculty of divine vision, whose prevailing state is an expansion (inbis) engendered by nearness to and cognizance of the Divine. This expansion manifests as a spiritual opening and intimate closeness to God, which, notwithstanding its grace, exposes the wayfarer to the peril of imprudence.
Safeguarding this expansion denotes the preservation of this exalted state from contamination by audacity and recklessness in the presence of the Divine Majesty. Thus, the wayfarer, through humility and decorum, safeguards the sanctity of proximity.
Expansion is like a gentle breeze wafting from the garden of Divine nearness, caressing the spirit of the seeker. Yet, neglecting decorum transforms this breeze into a devastating storm. For example, utterances such as "God is in my sleeve" or "God emerged from my navel" exemplify violations of safeguarding expansion, thereby depriving the seeker of spiritual success.
Preserving reverence constitutes the very essence of safeguarding expansion. At this station, the seekers proximity to God may induce heedlessness, potentially resulting in disrespectful speech or conduct that blemishes the sanctity of the Divine station. This principle functions as a luminous beacon, illuminating the path of the spiritual journey and restraining the wayfarer from the precipice of audacity and impetuosity.
The commentator on Manzil al-S'irn asserts that Prophet Moses (peace be upon him), the steadfast Messenger, in certain actions failed to uphold the safeguarding of expansion, speaking to God as though conversing with a "cousin." This claim, supported by references to Qurnic verses and narrations, is deemed erroneous and unfounded.
As an infallible prophet, Moses consistently observed decorum and humility in all interactions with the Divine. For instance, in the noble verse
Rabbi inn lim anzalta ilayya min khayrin faqr (Qurn 28:24; : "My Lord, indeed I am, for whatever good You would send down to me, in need"), Moses respectfully and humbly petitions for Divine benevolence, devoid of audacity or recklessness.
Authoritative narrations such as
Y Ms, sullin walaw milu ajnika ("O Moses, ask Me even for the salt of your dough")
illustrate that God Himself granted Moses permission to request any need, even the minutest. This Divine invitation laid the groundwork for Moses petitions, which signify compliance with Divine command and attest to his reverence, rather than audacity.
For example, when Moses sits beside the wall and prays
Rabbi inn lim anzalta ilayya min khayrin faqr,
instead of an explicit spousal request, he courteously and generally petitions for goodness. This goodness culminated in marriage to a daughter of Shuayb (alayhis-salm), marking a Divine grace and exemplifying Moses safeguarding of expansion.
The commentator interprets Moses request in the verse
Rabbi arin unur ilayka (Qurn 7:143; : "My Lord, show Yourself to me so that I may look upon You")
as a sign of audacity and disrespect. This assertion is likewise refuted, as Moses request naturally emanates from the Divine dialogue with him.
In the noble verse
Wa lamm ja Ms limqtn wa kallamahu rabbuhu qla rabbi arin unur ilayka (Qurn 7:143),
God first addresses Moses, and this Divine communication naturally kindles an innate desire to behold the speaker. From a psychological perspective, hearing a voice inherently evokes the yearning to see the speaker. This yearning is not audacity but rather a manifestation of Moses proximity and knowledge.
In the verse
Wa lamm akhadhathumu ar-rajfah qla rabbi law shi'ta ahlaktahum min qablu wa iyyya (Qurn 7:155; : "And when the earthquake seized them, he said, 'My Lord, if You had willed, You could have destroyed them before and me also'"),
Moses employs logic and reverence to defend his people.
He had brought seventy of the best of his nation to the Divine appointment, yet they perished in the earthquake. Moses reasoned that had God intended destruction, it could have been effected earlier. This statement is not protest but a responsible defense of the community and a plea for forgiveness.
Moses continues, asking
Atuhlkuna bim faala as-sufah'u minn ("Will You destroy us because of what the foolish among us have done?")
and concludes humbly with
Anta walyun faghfir lan waramn ("You are our guardian, so forgive us and have mercy upon us").
These utterances exemplify utmost reverence and humility.
The commentator compares Moses with mystics such as Junayd al-Baghdd, Shibl, and Mansur al-allj, claiming the latter observed safeguarding expansion whereas Moses did not. This comparison is flawed and baseless due to the ontological and infallibility distinctions between these figures.
Moses, as a steadfast prophet and infallible, observed all decorum and safeguarding, while mystics, notwithstanding their possible spiritual stations, lack infallibility. Moreover, historical accounts of these mystics, due to insufficient reliable documentation, are not trustworthy.
Historical narratives about mystics like Junayd, Shibl, and allj often suffer from the influence of affection, animosity, political agendas, or patronage. For example, allj may have been executed due to his Shia affiliation or his advocacy for freedom, rather than for heresy. Similarly, exaggerated commendations of Junayd and Shibl may stem from their alignment with prevailing regimes. This underscores the necessity for caution in accepting historical reports.
Judging historical personalities without credible evidence may culminate in injustice and spiritual indebtedness in the hereafter. Statements such as "allj was disrespectful" or "Junayd preserved safeguarding" without documentation are perilous. This principle urges abstention from unfounded judgments.
Safeguarding expansion is epitomised in the behaviour of the Infallibles, particularly Imam al-Sajjd (peace be upon him). afah al-Sajjdiyyah, with its language imbued with humility and obeisance, offers an unparalleled exemplar of reverence before God. Prayers such as
Subbun Quddsun Rabbul-mal'ikati war-r
manifest the pinnacle of humility and safeguarding expansion.
Certain utterances by some mysticssuch as the claim that "God is in my sleeve" or "God emerged from my navel"represent a transgression of the sanctity of expansion (inbis) and a breach of reverential decorum. Such expressions are incompatible with the comportment of the Infallibles (mamn), who have always exemplified utmost humility.
Despite possessing the highest degrees of gnosis and nearness to God, the Infallibles have invariably maintained humility and reverence. The supplications of Imam Al (peace be upon him) in Nahj al-Balgha, along with the conduct of Imam Bqir (peace be upon him), are imbued with dignity and profound modesty. Such humility acts as a safeguard for the sanctity inherent in the station of spiritual expansion.
Subsequent to the state of expansion, the seeker ascends to the station of surr (spiritual delight), characterised by love and affection for the Divine. This delight springs forth like a fountain from the wellspring of Divine proximity. However, the seeker must remain vigilant against the perils of arrogance and heedlessnessphenomena subsumed under the notion of Divine deception (makr Allh).
The Du of Shabniyyah, as narrated in Iqbl al-Aml of Ibn ws, explicates the states of weeping and laughter experienced by the seeker within the station of delight. Laughter signifies joy born of Divine intimacy, while weeping denotes the fear of estrangement. This supplication provides an authoritative framework for understanding mystical states.
The text critiques prevailing societal norms that assign the initiative of courtship solely to men. Such a restriction lacks any basis in Islamic law or the Qurnic text; indeed, women are equally permitted to propose. In the narrative of Moses (peace be upon him), the daughters of Shuayb actively approached him, resulting in a blessed marital union.
For example, the verse:
رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ
My Lord, indeed I am in dire need of whatever good You might send down to me.
interpreted as a request for a righteous spousedemonstrates that decorum in expressing one's needs does not obstruct courtship; rather, it ennobles it.
The third station of reverence in Manzil al-Sirn underscores the preservation of expansion and the maintenance of proper etiquette before the Divine. Prophet Moses (peace be upon him), through his request for good and his longing to behold God, presents an exemplar of humility and reverence. A critical examination of the commentators viewpoint reveals its incompatibility with Qurnic principles, such as:
رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ and رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ
The comparison between Prophet Moses and certain mystics is flawed, owing to disparities in spiritual rank and the absence of authentic textual support. The afah al-Sajjdiyyah and the supplications of the Infallibles delineate a complete paradigm for preserving the sanctity of expansion. The transition to the station of delight, accompanied by a solemn warning regarding Divine deception and reinforced through the Du of Shabniyyah, reinforces the imperative of vigilance in mystical progression. These foundational principles construct a robust and profound framework for maintaining the sanctity of Divine reverence.
Supervised by: diq Khdam
