the Lectures of , Session 369
The present work, derived from Lecture 369 of "Mawazil al-Sa'ireen," is an exploration of the concept of Inbisaat as the final stage of the moral attributes in the mystical journey. This work, drawing upon the verses of the Holy Quran and reflecting on the life of Prophet Moses (peace be upon him), critically examines traditional interpretations of Inbisaat and redefines this concept in the context of majesty (Jall) and loneliness (Ghurba).
Inbisaat, as the final stage of the moral attributes in the mystical journey, represents the pinnacle of moral perfection that emerges after stages such as patience, contentment, gratitude, modesty, truthfulness, selflessness, humility, and chivalry. This stage is akin to the breeze that reaches an open plain after a long journey through the mountains, symbolising an inner expansion, ease in conduct, and effortless interaction with God and His creation. Inbisaat is a state where the traveller is freed from fear and self-consciousness, confidently and freely expressing the truth. In this framework, the moral attributes are the fourth category of the stages of the mystical path, following the initial experiences (Badyt), spiritual transactions (Mu'malt), and vigilance (Murqabt). Inbisaat serves as the bridge that leads the seeker from the moral attributes to the principles (such as determination and certainty), establishing the very foundation of the spiritual path.
Key Point: Inbisaat, the final stage of the moral attributes, signifies inner expansion and freedom in interaction with God and His creation, guiding the traveller towards the core principles of the mystical journey.
The moral attributes, comprising a set of virtues, include ten stages, each representing a step in the progression of character development. Patience (Sabr), as a firm foundation, marks the beginning of this path, followed by contentment (Ridh), gratitude (Shukr), modesty (Hay), truthfulness (Sidq), selflessness (Isr), overcoming others (Ghalbah 'ala al-Khalq), humility (Tawdhu'), and chivalry (Futuwah). Inbisaat, as the seventh stage, is not only a virtue in itself but also encompasses and integrates the other moral virtues, much like how the word in language serves as both a divider (partitioning into noun, verb, and preposition) and a category itself. This structure is akin to a building, with each floor carefully and systematically laid upon the previous one, and Inbisaat serves as the dome of this edifice, bringing together all the virtues. Chivalry (Futuwah), which precedes Inbisaat, invites generosity and self-sacrifice, preparing the grounds for inner expansion. However, Inbisaat goes beyond Futuwah, embodying a state of existential freedom and release.
The lecture references verse 155 of Surah Al-A'raf to delve into the concept of Inbisaat:
وَاخْتَارَ مُوسَىٰ قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقَاتِنَا ۖ فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُمْ مِن قَبْلُ وَإِيَّايَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا ۖ إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَاءُ وَتَهْدِي مَن تَشَاءُ ۖ أَنتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا ۖ وَأَنتَ خَيْرُ الْغَافِرِينَ
Translation by Fouladand: "And Moses selected seventy men from his people for Our appointed time, and when the earthquake took them, he said: 'My Lord, if You had willed, You could have destroyed them before, and me as well. Would You destroy us for what the foolish among us have done? It is nothing but Your trial; with it You lead astray whom You will and guide whom You will. You are our protector, so forgive us and have mercy on us, for You are the best of those who forgive.'" (Al-A'raf, 7:155) This verse refers to a moment in the life of Prophet Moses (peace be upon him) when, after selecting seventy men from his people for the divine appointment, they were struck by an earthquake. Moses, in a state of anger and protest, speaks to God. This reaction, which is described as a manifestation of majesty (Jall), forms the basis for critiquing the traditional interpretation of Inbisaat.
The traditional interpretation of Inbisaat, which associates it with ease and relaxation in conduct, is deemed incorrect in this context. Moses' reaction, marked by anger and protest, resembles a volcanic eruption due to internal pressure, rather than the gentle breeze of comfort and tranquility. In this instance, the state of Inbisaat, as a manifestation of inner freedom and noble conduct, is not evident. Instead, the majesty and firmness of Moses are accentuated. This critique is rooted in an analytical approach to sacred texts. Inbisaat, as a moral virtue, necessitates inner calm and openness, whereas Moses, under the weight of accusations from his people and the deaths of his companions, is driven to a state of intensity and protest. This state does not align with the traditional definition of Inbisaat, and the text, by highlighting this discord, moves towards redefining the concept of Inbisaat.
Key Point: Verse 155 of Surah Al-A'raf illustrates the majesty and anger of Moses, not Inbisaat. The traditional interpretation of Inbisaat in this context is incorrect.
One of the central critiques in the lecture is the simplification and selective reading of the Qur'anic verses. Some commentators, by choosing incomplete verses and ignoring their historical and contextual backgrounds, have distorted the original meanings. In this verse, selecting only part of the divine speech, without considering the context of Moses' isolation and the pressures upon him, leads to the erroneous interpretation of Inbisaat. This critique acts as a light that dispels the darkness of superficial interpretation. The Qur'an is a book where every verse is revealed within a context of history, culture, and spirituality. Understanding it requires a comprehensive and profound approach. A partial selection, like cutting a branch off a tree without its roots, loses its meaning.
The loneliness of Moses (peace be upon him) is a central theme in this lecture, rooted in the false accusations made against him by his people. He is accused of the murder of Aaron (peace be upon him) and the destruction of seventy of the chosen ones of his tribe. These accusations lead him to a state of social and spiritual isolation. Loneliness, like an ocean, envelops Moses, propelling him towards a shore of anger and protest. This situation, accompanied by the disobedience of his people, the idol-worship of the Samaritans, and profound misunderstandings, drives Moses to a point of psychological pressure where even divine support seems insufficient. In this moment, he is like a mountain, erupting under the weight of accusations and failures, speaking to God directly and without reservation.
Key Point: Moses' loneliness, stemming from the accusations of his people and the social pressures, triggers his majestic reaction, which leads to his protest against God.
The majesty of Moses, reflected in verse 155 of Surah Al-A'raf, denotes intensity and resoluteness in speech and action. Confronted with the death of seventy men and the accusations of his people, Moses takes a stand, speaking with God in a manner unparalleled in the Qur'an. His reaction is like a torrent that carves its path through the rocks of loneliness and pressure. In this state, Moses asks: "أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا" (Will You destroy us for what the foolish among us have done?). This question, far from being disrespectful, emanates from the depths of loneliness and pressure. With courage rooted in his divine insight and purity, he challenges the divine trial and presents it as a deep and misleading challenge.
The term "fitnatuka" (Your trial) in this verse does not simply refer to a test or trial, but rather to a profound and sometimes misleading challenge. Moses, by emphasizing this meaning, protests against the divine trial as an action that can lead to either misguidance or guidance. This interpretation is a key that unlocks the true meaning of the verse and releases it from being reduced to a simple trial.
Expansion: Unfolding and Kindness Expansion, as a moral virtue, is associated with inner opening and noble behaviour. The discourse, referencing the conduct of the Prophet Muhammad (PBUH) and the infallible Imams (AS), illustrates expansion in their gentle and kind dealings with children and close companions. This state is akin to a garden where the flowers of affection and peace blossom. For example, the Prophet Muhammad (PBUH) would allow Imam Hasan and Imam Husayn (AS) to sit on his shoulders during prostration, or the Commander of the Faithful, Imam Ali (AS), would crawl on all fours to play with children. These behaviours epitomise expansion. They represent a light emanating from the heart of the traveller, connecting the hearts of people.
Key Note: Expansion is accompanied by inner opening and noble behaviour, while majesty represents intensity and strength in times of crisis.
Majesty: Intensity and Firmness Majesty, in contrast to expansion, is a state of intensity and firmness that emerges in critical situations and under pressure. The discourse likens majesty to social behaviours, presenting it as a storm that erupts in the face of adversity and accusations. The story of Rashid, the butcher of the neighbourhood, serves as a concrete example of majesty, which manifests in defence of dignity under duress. Rashid, in a neighbourhood filled with bullies and thugs, raised his cleaver in defence of his honour, symbolising a Moses-like figure who, in the face of accusations from his people, resorts to majesty. This behaviour is not expansion but rather a roar of strength and firmness that forms in response to social pressures. Section Five: Moses' Return to Tranquility Seeking Forgiveness and Approaching Expansion After his moment of majesty and protest against God, Moses (AS) returns to tranquility. Through seeking forgiveness and requesting mercy, he moves closer to the state of expansion: You are our protector, so forgive us and have mercy on us, for You are the best of those who forgive. (Quran 7:155). This return is like a wave that reaches the shore of peace after a storm. This transformation demonstrates the dynamic nature of Moses' character. After his outburst of majesty, through trust and seeking forgiveness, he attains inner opening and experiences expansion in the shadow of God's mercy. This movement is akin to a journey from the peaks of anger to the plains of tranquility and trust.
Key Note: After his outburst of majesty, Moses (AS) returns to expansion through seeking forgiveness and trust, illustrating the dynamic nature of his character.
Divine Response and Balance in Reaction In response to Moses, God clarifies His punishment and mercy: My punishment I inflict upon whom I will, but My mercy encompasses all things. (Quran 7:156). This response acts as a mirror, reflecting the balance between God's majesty and mercy. By emphasising His encompassing mercy, God invites Moses to tranquility and shows him the path to expansion.
The Impact of the Peoples Accusations on Moses The accusations of the people, particularly the murder of Aaron (AS) and the destruction of seventy individuals, placed severe psychological pressure on Moses. These accusations were like daggers piercing Moses' heart, pushing him towards isolation and loneliness. The discourse, with reference to the story of Aaron, who was unjustly accused of ineffectiveness and even of being killed by Moses, elucidates the psychological strain Moses experienced. Aaron, as Moses' elder brother and prophet, was a supporter of Moses. However, in the face of the people's disobedience and the Samiri's sedition, he was accused. In Moses' anger, he rebuked Aaron, but this rebuke stemmed from a place of isolation and pressure, not unkindness. This situation resembles a tragedy in which the hero, burdened by misunderstandings and accusations, finds himself alone.
The discourse, by referencing social expressions of majesty, such as the story of Rashid, portrays majesty as a response to social pressures. Rashid, in a neighbourhood full of conflict and accusations, raised his cleaver in defence of his dignity, symbolising a social mirror of Moses majesty. Such behaviours, born out of social pressures and the defence of one's honour, contrast with expansion, which requires peace and inner opening. Majesty is like a sword that unsheathes in response to adversity, while expansion is like a flower blooming in a garden of peace.
Expansion versus Majesty The discourse redefines expansion in contrast to majesty and Moses' isolation. Expansion, as a balanced virtue based on opening and kindness, is manifested in the noble conduct of the Prophet Muhammad (PBUH) and the Infallible Imams (AS). It is like a light emanating from the heart of the traveller, connecting hearts with one another. On the other hand, majesty, which is seen in Moses' reaction to the divine test and the accusations of his people, represents a state of intensity and firmness that emerges in times of crisis. This difference is akin to the two sides of a coin, with each side revealing an aspect of truth in its place.
Key Note: Expansion is a balanced virtue based on inner opening and kindness, while majesty is a state of intensity and firmness that arises in the face of isolation and accusations.
Final Summary The *Maqamat al-Sa'irin* (Stations of the Wayfarers), in discourse 369, analytically and critically examines the concept of expansion within the context of Moses' majesty and isolation. This work, referencing Quranic verse 7:155, rejects the traditional interpretation of expansion and redefines it as a balanced virtue based on inner opening and kindness. Majesty, manifested in Moses' anger and protest, is a natural response to isolation and social pressures but differs from expansion, which requires inner peace. This work is like a garden, with each branch carefully nurtured, inviting the reader to reflect on the depth of mystical concepts. By critiquing simplistic interpretations of Quranic verses and emphasising the historical and social context, the discourse opens a new way of understanding expansion and majesty, guiding the reader toward a deeper understanding of the Holy Quran and the conduct of the Prophets.
With the supervision of Sadiq Khadami
