the Lectures of Nekounam, may his sacred secret be sanctified (Session 448)
Mystical wayfaring constitutes a journey from the self towards the Divine Truth, wherein the wayfarer, by traversing various stations and states, draws nearer to the union with the Beloved. Among these, the Manzil al-Sirnthe stages of the wayfarersserve as a spiritual cartography illuminating the path for the seekers. The present lecture, drawn from the invaluable corpus of Nekounam, may his sacred presence endure, explicates one of the most profound mystical concepts: the station of Murd and its distinction from the station of Murd. This discourse, with a penetrating gaze into the gradations of spiritual progression, delineates the status of the Murd as the Divine elect and the Murd as the earnest aspirant on the path of truth.
In the mystical path, the two stations of Murd and Murd stand like two distinct shores, delineating the seekers journey from origin to destination. The station of Murd marks the commencement of the gateway of principles, wherein the seeker, by his own volition, steps upon the path of the Truth. This station is termed the heart of the journey because it is here that the wayfarer attains the station of the heart and his journey truly begins. Prior to this, there exist the preliminaries of the path, during which the seeker, through exercise and purification of the soul, prepares himself to enter the gateway of principles.
Conversely, the station of Murd represents the culmination of this gateway and the exalted goal of the mystical path, intimately linked to Divine Guardianship and election. The distance between Murd and Murd is analogous to that between inception and consummation; the Murd is the diligent one who, through asceticism and resolve, advances towards the Truth, whereas the Murd is the chosen one whom the Exalted Truth summons by means of ijtab (divine selection) and istif (electing).
The gateway of the Murd rests upon the seekers own volition. The Murd is one who, with resolute determination, purges from his heart all attachments other than his Murd, perceiving none but his desired guide. This station necessitates strenuous asceticism, hardship, and persistent endeavour until the seeker attains devotion, which constitutes the inception of the gateway of principles. In contrast, the gateway of the Murd is of a different order; the Murd does not reach this station through his own effort but by Divine Will and the selection of the Truth.
اللَّهُ يَجْتَبِي مَنْ يَشَاءُ وَيَهْدِي مَنْ يُنِيبُ (شورى: ۱۳)
God selects whom He wills and guides those who turn (to Him). (Quran 42:13, trans. Fooladvand)
This verse lucidly delineates the distinction between the gateway of Murd and that of Murd: the guidance of the Murd is contingent upon his turning back (repentance), whereas the selection of the Murd is solely dependent upon Divine Will.
The Murd is like a flower plucked by the hand of the Truth from the garden of existence, without any pursuit of such election on his part. This station is independent of human opinion and effort, just as in the selection of Prophets and Saints, where the opinions of others exert no influence on their Divine Guardianship and status as Murd.
Part One elucidated the fundamental distinction between the stations of Murd and Murd. The Murd is the seeker who embarks upon the mystical journey through willpower and asceticism, whereas the Murd is the Divine elect who attains the culmination of the path by Divine selection. This differentiation reflects two distinct trajectories in Islamic mysticism: one based on human endeavour and the other reliant on Divine Will.
The station of the Murd is akin to a hidden treasure within the Divine treasuries (anin Allh), which the Exalted Truth jealously guards from all but His own elect. The anin Allh denote the Divine riches bestowed solely upon the select few. The Truth purifies the Murd from all attachment to anything other than Himself, whilst others, due to the rarity and difficulty of this station, exhibit reluctance and scarcity towards it.
This station is likened to a Divine robe woven for the stature of the elect. The Quran states:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ (أحزاب: ٣٣)
God desires only to remove impurity from you, O People of the House. (Quran 33:33, trans. Fooladvand)
The particle Innam here emphasizes the exclusivity of Divine Will, indicating that the status of the People of the House as Murd is not the fruit of their effort but the direct ordinance of the Truth.
The station of Murd comprises three distinct degrees, the precise elucidation of which demands careful scrutiny due to textual complexities and interpretative difficulties. The first degree differentiates between Ismah (Infallibility) and Istishrf (Divine Protection amid Inclination), which will be examined in greater detail subsequently. These degrees function as rungs of a celestial ladder, guiding the wayfarer towards the pinnacles of perfection.
The intricate nature of these degrees stems from the challenges inherent in the treatise Manzil al-Sirn, where conceptual conflations or textual inaccuracies occasionally arise. Nonetheless, these degrees signify the seekers evolutionary progression within the station of election, each manifesting an aspect of Divine grace.
One of the cardinal concepts within the degrees of the station of Murd is the distinction between Istishrf and Ishrf. Istishrf describes a state wherein the seeker is exposed to sin and experiences a natural inclination towards it, yet by Divine grace refrains from committing it. In contrast, Ishrf is a loftier station where the seeker harbours no desire for sin, even when confronted by it, passing by with dignity and indifference.
The analogy of a coffeehouse vividly elucidates this notion: a wayfarer who daily passes by a coffeehouse filled with instruments of amusement, if he retains desire, is in the state of Istishrf, whereas if he passes without any desire or attention, he occupies the station of Ishrf. This distinction illuminates the various degrees of Saints and Prophets; some dwell in Ishrf, others in Istishrf.
Within the station of Murd, two divine mechanismsTanq (complete negation) and Tanq (diminution)serve to preserve the wayfarer from sin. Tanq constitutes the absolute nullification of sin, whereby the Murd does not even fall into sin; the Exalted removes the means or occasions of sin as if a wall collapses before him or an unforeseen obstacle arises. Tanq describes a condition in which the seeker succumbs to sin, yet the sin takes no root in the heart and remains incomplete due to Divine grace.
The analogy of a child losing a marble game aptly illustrates this concept: although the child loses his possession, he remains free from contamination by the forbidden. This loss, seemingly detrimental, is in truth a grace protecting him from sin. Tanq signifies sin that fails to adhere to the heart, whereas Tanq signifies sin that does not occur at all.
By virtue of special Divine grace, the Murd is preserved from sin even if the desire to commit it exists. The Quran encapsulates this protection with the passive verb yuamu (Joseph 12), indicating the safeguarding of the servant from sin without specifying an explicit agent. This protection may manifest through Divine intervention, natural causes, or other barriers, such as a vehicle suddenly obstructing the wayfarers path or a collapsing wall.
This special grace, like a Divine shield, secures the Murd from sin. It contrasts with the general grace, which sometimes manifests as the sin itself, designed to humble and prevent pride in the servant. The general grace, like a bitter medicine, brings the servant to humility, while the special grace, akin to a delightful wine, preserves the Murd in the state of infallibility.
Part Two examined the degrees and characteristics of the station of Murd. The station, a treasure within the Divine repositories, is bestowed by Divine selection. Its threefold degrees were outlined through the distinctions of Istishrf and Ishrf, and the dual mechanisms of Tanq and Tanq. The Murds infallibility stems from special Divine grace, shielding him from sin even amidst carnal inclinations.
The Quranic narrative of Joseph and Zulaikha illustrates the station of Murd and its degrees vividly. Although Joseph (peace be upon him) was tempted and desired Zulaikha, he remained protected by Divine grace from committing the sin. His heart did not acquiesce, demonstrating Tanq: a sin attempted but not embraced or consummated.
Saints, according to their rank, manifest various levels of protection from sin. Some possess complete infallibility (Ismah), experiencing neither desire nor action of sin. Others may have the desire but are safeguarded by Divine protection mechanisms. This nuanced spectrum exemplifies the dynamic interplay between human inclination and Divine grace.
As noted earlier, the coffeehouse analogy differentiates between the desire and absence of desire for sin: the Murd who passes the coffeehouse without the slightest desire represents the pinnacle of the station, while one who desires but refrains embodies an intermediate degree.
The station of Murd embodies the sacred culmination of the mystical journey. While the Murd commences his journey by his own volition and effort, the Murd is a Divine elect, safeguarded by grace from the pitfalls of sin. This station, rich with degrees and intricate spiritual realities, exemplifies the profound Divine care bestowed upon the elect and the mysteries that envelop the path of truth. The present lecture, with its dense exposition and profound insights, serves as a luminous guide for seekers and scholars alike, inviting deeper contemplation and spiritual aspiration.
End of Lecture Summary
Joseph (Yusuf) occupied the station of istishrf (foresight or spiritual anticipation) and, by virtue of the Divine proof (burhn rabb), was preserved from sin. In contrast, Zuleikha was situated at the level of the nafs al-ammrah (the commanding lower self). The particle lawl in the relevant Quranic verse functions as a suspended conditional, underscoring the indispensability of Divine protection.
The differentiation between Joseph and the Commander of the Faithful (Amr al-Mu'minn, peace be upon him) elucidates the various spiritual ranks of the murd (the Divine beloved or spiritual aspirant). Joseph stood at the station of istishrf and, due to the condition expressed by lawl, was preserved from sin. Conversely, the Commander of the Faithful occupied the station of ishrfa higher summit of spiritual sovereigntyand bore no inclination whatsoever toward anything other than the Truth. The narration I have divorced you thrice, in which the Commander addressed the world, indicates his complete disregard for worldly attachments, even should they submit to faith. This station of ishrf resembles a pinnacle untouched by any breeze of worldly attachment. By contrast, after Zuleikhas acceptance of faith, Joseph felt an attraction toward her, exemplifying the influence of the lawl condition at the station of istishrf. This contrast reveals the gradations among the saints: some, like the Commander of the Faithful, reside in complete ishrf, while others, like Joseph, abide in istishrf, safeguarded by Divine protection.
At the spiritual rank of the beloved (murd), the Almighty negates carnal desires and defers illicit pleasures. The negation of desires entails the eradication of the roots of sin such that, even if the aspirant retains a latent inclination, the causes and means to actualize sin are withdrawn. The postponement of the refuge involves the establishment of barriers against unlawful delights, akin to an interference that precludes privacy necessary for sin. These two mechanisms function as the dual wings of a celestial bird, preventing the beloved from falling into the abyss of sin. The metaphor of a child losing in play illustrates that apparent loss may indeed be Divine salvation from sin. This Divine grace secures the beloved upon the path of infallibility.
The Almighty closes the avenues of sintermed maslik al-muib or snaresagainst the beloved, even if he himself harbours an inclination toward sin. These snares refer to the routes culminating in perdition. God erects obstaclessuch as the absence of opportunity or the presence of impedimentsthat prevent the seeker from reaching the threshold of sin. This barrier, like a robust fortress, shields the beloved from the harms of transgression. The allegory, the Khan (ruler) grants pardons, but the Khanqalam (scribe) does not, illustrates the contradiction between the servants will and Divine decree, ultimately affirming Divine wills supremacy.
Divine grace is divided into two categories: khah (special) and mmah (general). Special grace is exclusive to the beloved, whereby God preserves them from sin. This grace, like a Divine light, guides the beloved upon the path of infallibility. General grace encompasses all servants and occasionally employs sin itself as an instrument to rescue the servant from arrogance and pride. The example of Pharaoh illustrates the role of general grace: without sin, many would arrogantly claim divinity. Sin thus acts as a chain binding the servant to humility and curbing pride. Yet the beloved, by virtue of special grace, is freed from this chain and dwells in a station of infallibility.
The beloved realises divine unity through the nullification of volitionsthat is, the negation of carnal desires. The Commander of the Faithful (peace be upon him) stated: I knew God through the nullification of wills, indicating that God demonstrates His omnipotence by overriding the servants will. This nullification leads the seeker to the unity of actions, wherein the true agent is recognised as God alone, not the self. The parable of the cloth-measurer who marks the fabric, yet the Divine scissors cut elsewhere, vividly illustrates this concept. Whatever the beloved wills, God negates to lead him toward unity. This negation acts as a mirror reflecting the Divine beauty to the seeker.
The Prophets of God possess varying spiritual ranks, as affirmed in the Holy Quran:
Faddaln baahum al bain (Al-Baqarah 2:253).
: We have preferred some over others.
Some prophets occupy the station of ishrf, while others remain at istishrf. The doctrine of tanzh (absolute infallibility) found in some Shiite and Sunni texts is deemed inaccurate, as it presupposes sinfulness followed by exoneration. Instead of tanzh, tafl (preference or hierarchical ranking) should be studied to recognise the ranks and spiritual statuses of the Prophets. This perspective stresses the necessity of precision regarding prophetic ranks. Each prophet reflects an aspect of Divine perfection corresponding to his station. The critique of tanzh exemplifies the depth of Shiite mysticism, which prioritises analytical hierarchy over unqualified exoneration.
The book Manzil al-Sirn suffers from deficiencies and confusions in articulating the stations of the beloved and in distinguishing concepts such as tanq and tanq. Conflations or inaccuracies, such as the definition of the verb yuamu (is preserved from sin), necessitate a thorough scholarly revision. These textual weaknesses have sometimes resulted in misunderstandings concerning mystical ranks. The rectification of this work is akin to the restoration of a precious jewel, requiring meticulous scholarship and profound knowledge. Such revision would enhance the stature of Shiite mysticism vis--vis other schools, particularly unofficial mystical traditions.
Some claimants of mystical insight, lacking spiritual discipline and practical pathwork, profess lofty mystical ranks. Such individuals resemble rootless branches, devoid of authentic mystical heritage. True mysticism is a path traversed by soul refinement and rigorous spiritual disciplinenot mere theoretical knowledge or baseless claims. This critique functions as a mirror reflecting the veracity of Shiite mysticism, which distinguishes itself through emphasis on practical conduct and soul purification, setting it apart from speculative or non-official mystical movements.
Manzil al-Sirn serves as a guiding light upon the mystical path, illuminating the stations of the disciple and beloved alike. This discourse, through delineating distinctions between disciple and beloved and elaborating on the spiritual stations of the beloved, has manifested the profundity of Shiite mysticism. The disciple advances toward the Truth by will and spiritual discipline, while the beloved attains infallibility and divine guardianship through Gods electing grace. The distinctions between istishrf and ishrf, tanq and tanq, as well as special and general grace, unveil the degrees of Divine protection. The narratives of Joseph and Zuleikha, alongside the comparison with the Commander of the Faithful (peace be upon him), depict the stations of the saints. The unity wrought by nullification of volitions leads the seeker to recognition of Divine sovereignty, while the critique of prophetic tanzh highlights the necessity of hierarchical discernment. Textual shortcomings in Manzil al-Sirn call for revision, and the critique of unofficial mystical schools affirms Shiite mysticisms authenticity. This work, akin to a precious gem in the ocean of Islamic mysticism, offers a comprehensive resource for researchers and spiritual wayfarers alike. It is hoped that reflection upon these spiritual gradations will further illuminate the path of the seekers of truth.
Under the supervision of Sadegh Khademi
