of Nokounam , Session 258
Within the spiritual path of mystical wayfaring, tafw (delegation or entrusting) stands as a lofty pinnacle, guiding the seeker towards the zenith of detachment from all worldly causes and towards unalloyed reliance upon God. This treatise, based upon the 258th session of Nokounams esteemed Manzil al-S'irn series, undertakes a rigorous scholarly and academic elucidation of the station of tafw. Tafw is portrayed as a more subtle and encompassing station than tawakkul (trust), defined as the absolute entrusting of all affairs to God. By reference to the Noble Quranic verse and the exemplary figure of the believer from Pharaohs household, its profundity and significance are duly illuminated. This work offers a coherent framework to apprehend tafw and distinguish it meticulously from related concepts such as tawakkul and submission (istislm).
وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ
(Srah Ghfir, 40:44, trans. ): And I entrust my affair to God. Indeed, God is Seeing of [His] servants.
This verse shines forth as a beacon dispelling the shadows of doubt and directing the seeker to the total entrustment of affairs unto God. The believer of Pharaohs household, in pronouncing these words, manifests the utmost detachment and unwavering trust in Divine Providence. Amidst a perilous environment wherein his faith was concealed, his delegation of affairs to God exemplifies a station transcending tawakkul, arriving at complete severance from apparent causes.
As the only explicit reference to tafw in the Qurn, this verse reveals the rarity and exalted nature of this station. The believers concealment of his faith until the appointed time demonstrates the requisite patience, wisdom, and spiritual fortitude indispensable to tafw.
وَقَالَ مُوسَىٰ إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ
(Srah Ghfir, 40:27, trans. ): And Moses said, Indeed, I seek refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning.
وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ
(Srah Ghfir, 40:28, trans. ): And a believing man from the family of Pharaoh who concealed his faith said, Do you kill a man [merely] because he says, "My Lord is Allah," while he has brought you clear proofs from your Lord?
This figure shines like a star amidst the dark court of Pharaoh. By veiling his faith until the appointed moment, he not only exemplifies wisdom and patience but also courageously defends Moses (peace be upon him), thereby enacting tafw in praxis. His words, accompanied by vehement challenges and cogent arguments, evince his spiritual strength and authenticity within the station of tafw.
Concealment of faith operates as a shield protecting the seeker from ostentation and hypocrisy, directing him instead towards sincerity and absolute detachment. This attribute elevates the believer of Pharaohs household as a distinguished exemplar of tafw.
Tafw, as a mystical station, is vividly manifested in the Qurnic verse وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ and the exemplary character of the believer from Pharaohs household. This station, entailing the complete delegation of affairs to God and concealment of faith until the appointed time, guides the seeker towards detachment from apparent causes and unconditional reliance on Divine Providence. The believers patience, wisdom, and courage serve as a model for aspirants upon this path.
Tafw represents a subtler and more encompassing station than tawakkul, since tawakkul typically arises subsequent to the emergence of a cause (e.g., encountering a specific difficulty), whereas tafw entails the complete entrustment of affairs to God both prior to and following such causes. As expounded in the lecture, tafw resembles the act of handing over the keys of ones existential abode to its rightful owner, whereas tawakkul is akin to appointing a capable agent to handle certain matters.
To illustrate this distinction, the lecture employs the metaphor of agency. In tawakkul, the seeker selects God as an agent due to either personal incapacity or the elevated nature of the matter that is incompatible with self-handling. By contrast, in tafw, the seeker not only entrusts affairs to God but also renounces any intervention or dismissal of the agent. This total delegation is akin to entrusting the ship of ones existence to the waves of Divine Will without concern for anchor or rudder.
Tafw is presented as the essence of istislm, signifying the zenith of surrender to the Divine Will. Tawakkul is considered a branch of tafw; however, tafw involves unconditional entrustment that transcends even the differentiation of good and evil. Nevertheless, the lecture offers a logical critique of the assertion that these two concepts are completely identical. While closely related, tafw and istislm possess subtle distinctions. Istislm resembles immersion in the ocean of Divine Will, whereas tafw consists in handing over the keys of existence to God without any expectation of outcome.
This critique underscores the necessity of precision in defining mystical concepts. Tafw attains a state in which not only the result but also the entire process is consigned to God, relinquishing all attachment to notions of good or evil.
By fully delegating all affairs to God both before and after the occurrence of causes, tafw elevates the seeker to complete detachment beyond tawakkul. Although closely allied with istislm, tafw differs in nuanced yet significant ways requiring rigorous clarification. The metaphor of agency and the critical analysis of the claim that tafw is identical to istislm highlight the importance of precise, scholarly understanding of these stations.
The lecture emphasises the crucial importance of accurate comprehension of terminology and technical expressions, censuring imprecise definitions found in mystical texts. Phrases such as التفویض ألطف إشارة وأوسع معنى من التوكل or هو عين الاستسلام, when stated without rigorous elucidation, lead to misunderstanding. This critique functions as a surgical intervention excising the wounds of ambiguity from the corpus of mystical literature.
This critique underscores the imperative of a rigorous scientific reconstruction of mystical texts. Precise comprehension of terminology functions as a key that unlocks the gates of knowledge, whereas unfamiliarity with vocabulary resembles a lock that confines the seeker within the darkness of ambiguity.
The definition Al-Tafw is the abandonment of interference to the one who has authority by entrusting him with the matter and its affairs
has been subject to critical scrutiny, as it reduces Al-Tafw merely to cessation (non-intervention). In truth, Al-Tafw is an ontological and active phenomenonakin to entrusting a trust to its rightful ownerrather than a mere act of refraining from involvement. This definition is comparable to a shadow that reveals only a fragment of the full reality of Al-Tafw.
This critique highlights the distinction between the essential meaning of a concept and its incidental prerequisites. Al-Tafw is like entrusting the essence of existence to the divine treasury, whereas non-interference is merely one outcome of this profound delegation.
The lecture series draws attention to the deficiencies in educational and scientific systems, identifying unfamiliarity with vocabulary and technical terms as obstacles to accurate understanding. This critique serves as a clarion call awakening from heedlessness, emphasising the necessity of precise linguistic training and scientific methodologies.
This criticism also addresses the cultural and scientific challenges inherent in underdeveloped or scientifically marginalized societies. Without exact knowledge of terminology, mystical texts remain akin to sealed volumes that can only be unlocked by the key of science and precision.
The critique of imprecise definitions and the emphasis on the importance of lexicology constitute some of the most significant lessons of this section. Al-Tafw, as an ontological and active phenomenon, necessitates a precise and scientific definition to guard against ambiguity and misunderstanding. Meticulous instruction in terminology and scientific methods is the path to a deeper grasp of mystical concepts and the advancement of knowledge.
The concealment of faith, particularly in the persona of the believer from the household of Pharaoh, signifies spiritual strength and inner discipline. By discreetly withholding his faith until the opportune moment, he avoided ostentation and hypocrisy, and at the decisive instant, courageously defended Moses, peace be upon him.
Concealment is like a treasure concealed within the chest of the seekers heart, unveiled only at the proper time for the welfare of creation. This trait renders the believer from Pharaohs household a paradigmatic exemplar for seekers journeying through the station of Al-Tafw.
The concealment of faith, as a mystical virtue, protects the seeker from the snares of hypocrisy and self-admiration, manifesting his spiritual strength in the station of Al-Tafw. The believer of Pharaohs household, by virtue of this quality, stands as a distinguished model for those aspiring to complete detachment towards God.
This treatise, by elucidating the station of Al-Tafw within the stages of the spiritual traveller, undertakes a scientific and mystical re-examination of this concept. Al-Tafw, a subtler and more comprehensive station than mere reliance (tawakkul), through total delegation of affairs to God, leads the seeker to severance and liberation from the constraints of apparent causes. The verse And I entrust my affair to God
alongside the persona of the believer from Pharaohs household beautifully manifest this station. The critique of imprecise definitions and the emphasis on lexicological precision underscore the necessity of a scientific reconstruction of mystical texts. Concealment of faith, as a mystical virtue, shields the seeker from hypocrisy and guides him towards sincerity. This work, supported by references to the Holy Quran and literary parables, provides a comprehensive resource for researchers and seekers intent on profound understanding of Al-Tafw and the rectification of erroneous interpretations.
Supervised by Sadegh Khademi
