The concept of Divine Encounter is one of the deepest and most sublime topics within Islamic mysticism, holding a special position in the Holy Quran and the narrations of the Infallible Imams (peace be upon them). This concept, meaning the arrival at the Essence of the Exalted Divine and the vision thereof, possesses such profundity and depth that few mystics have been able to fully articulate it. The noble verse,
And fear Allah and know that you will meet Him; and give glad tidings to the believers (Al-Baqarah: 223)
serves as a key verse on this subject, calling humankind to Divine piety, awareness of the meeting with God, and glad tidings for the faithful. In this treatise, relying on the content of the lectures and exegetical analyses, various dimensions of the Divine Encounter are examined. This examination not only elucidates the profound meanings of this concept but also, through a mystical and philosophical perspective, portrays the position of human beings and creatures in the descending and ascending journey toward God.
The Divine Encounter, as a lofty pinnacle in the mystical path, is a topic that, due to its difficulty in understanding and articulation, has attracted limited attention from mystics. This concept, denoting arrival at the Divine Essence and the vision of His transcendent Truth, requires deep knowledge and spiritual preparedness. Although frequently mentioned in the Quran and narrations of the Infallible Imams (peace be upon them), it has been less addressed in mystical works due to its complexity and the neglect of its realities. This discrepancy signifies the epistemic depth of the encounter and the necessity of existential readiness for its comprehension.
In the history of Islamic thought, theologians and mystics have held divergent approaches regarding the Divine Encounter. Theologians, emphasizing the transcendence of God from any resemblance to creatures, have denied the possibility of the Divine Encounter, considering it impossible due to the immaterial nature of the Divine Essence. In contrast, mystics, relying on existential experience and arrival at the Truth, regard the encounter as both possible and sublime. This divergence stems from differing theological and mystical perspectives; theologians remain within the framework of speculative reason and absolute transcendence, whereas mystics affirm the possibility of reaching the Truth through spiritual journeying.
The topic of the Divine Encounter has been more extensively addressed in the narrations, prayers, and traditions of the Infallible Imams (peace be upon them) than in mystical literature. The Infallible, due to their status of infallibility and arrival at the purified encounter, explicitly articulated this subject in supplications such as the afah al-Sajjdiyyah and Munjt al-Shabnyah. These statements, rich with profound references to the Divine Encounter, have remained immune from critique or opposition due to the incomplete understanding of audiences. The Infallible were not constrained in expressing these truths, as their words in the form of prayers and supplications were free from political or critical reactions.
All beings in the cosmos, from stones and soil to jinn, angels, and humans, are manifestations and descents of the Divine. This viewpoint, rooted in the noble verse
Indeed, we belong to Allah and indeed to Him we will return (Al-Baqarah: 156)
expresses that all creatures are manifestations of Divine Names and Attributes. This concept aligns with the verse
We will show them Our signs in the horizons and within themselves (Fussilat: 53)
. Every entity, from the smallest particle to humankind, is a sign of the Divine Essence.
The phrase
Indeed, we belong to Allah
indicates the exclusive belonging and attachment of beings to God, not separation or division from Him. Contrary to the preposition min (from), which connotes origin and separation, the preposition li in this verse signifies existential unity and attachment between Creator and creation. This concept implies that beings have not detached from the Divine Essence but are manifestations thereof. In Arabic rhetoric, li is used for exclusivity and ownership, as in al-ml li Zayd (the wealth belongs to Zayd), whereas min denotes origin and separation.
Every being in the phenomenal world, prior to descent, has visited the Divine Names and Attributes and received tokens from them. This existential journey, known in mysticism as tanzl (descent), indicates that each particle in the world, before entering the phenomenal realm, has encountered the Divine Names and Attributes and acquired characteristics from them. This perspective regards beings not as isolated entities but as mirrors reflecting Divine Light.
The degrees, characteristics, causes, and reasons in Divine descents differ. Each creature, from stone to human, according to its existential capacity, is a descent of the Divine Names and Attributes. This diversity of degrees, known in Islamic philosophy as the gradation of existence (tashkk al-wujd), illustrates differences in existential capacities among beings. Some entities, such as humans, possess greater capacity to receive Divine Names and Attributes, whereas inanimate objects occupy a lower rank.
The phrase
Indeed, to Allah we shall return (Al-Baqarah: 156)
signifies the return of beings to God within the realm of differentiation. In this realm, beings are divided into grateful and ungrateful, fortunate and unfortunate. This verse, unlike Indeed, we belong to Allah, which denotes the realm of descent and unity, refers to the realm of differentiation and free will. Creatures in the phenomenal world, by their own choice, move towards light or fire, bliss or torment.
The descent of beings into the phenomenal world resembles the explosion of a bomb, with each part scattering toward a different destination. This mystical metaphor illustrates that every creature, after entering the phenomenal realm, chooses its path of ascent by its own free will. Some head toward light and bliss, others toward fire and torment. This dispersal results from human choice in the ascending journey, contrary to the involuntary descent.
Beings have no choice in descending into the phenomenal world
