of Nokounam, (Session 449)
Within the domain of Islamic mysticism, Bb al-Murd represents a station wherein the spiritual seeker attains divine selection and is emancipated from the causes of imperfection. This exalted rank, elucidated within the framework of Manzil al-Sirn (Stations of the Wayfarers), constitutes one of the highest echelons of spiritual journeying. Herein, God guides the aspirant towards the honour of servitude and complete humility before the Divine Essence. The second degree of this station, which constitutes the subject matter of the present discourse, addresses the process of transforming deficiency into perfection, the negation of selfhood, and the preservation of the infallibility of the Divine Saints.
In mystical progression, the existential ranks of the wayfarers are categorised into three distinct levels: the Gate of the Nafs (Self), the Gate of the Murd (Seeker), and the Gate of the Murd (Beloved). The Gate of the Nafs is the station of the general creation, who remain bound to the desires of the ego. The Gate of the Murd is the abode of the devotees who, through asceticism and devotion, tread the path of divine proximity. Yet, the Gate of the Murd represents the rank of the elect, who by divine selection and grace ascend to the summits of spiritual perfection. This differentiation is grounded in the Shiite mystical perspective which delineates the spiritual journey into various stages. The Bb al-Murd, akin to a lofty pinnacle, is a rank where the seeker, by virtue of divine favour, attains perfection without sole reliance on human endeavour.
Key Point: The distinction among the Bb al-Nafs, Bb al-Murd, and Bb al-Murd elucidates the progressive stages of spiritual journeying. The Bb al-Murd is characterised by the primacy of divine grace in elevating the aspirant.
Within the Bb al-Murd, two principal degrees are identifiable: Istishrf (vigilance) and Ishrf (sovereignty). Istishrf is a state in which the seeker experiences an inclination towards sin, yet God preserves him from actual commission. This inclination is not tantamount to a sinful act but rather serves as a divine trial purposed to purify the soul. In the degree of Ishrf, the seeker attains full comprehension of the reality of sin and purity. At the second degree of Bb al-Murd, this sovereignty culminates in the honour of servitude. Sanctity of servitude is a rank wherein the seeker, through the negation of selfhood and the acceptance of absolute servitude, achieves nearness to God. This process harmonises with the concept of fan f Allh (annihilation in God), wherein the aspirant is freed from the attributes of the ego and surrenders entirely.
"Indeed, Allah desires to remove impurity from you, O People of the Household, and to purify you completely."
(Al-Ahzb: 33; )
The honour of servitude is fundamentally rooted in the negation of selfhood and the acceptance of absolute servitude. At this station, the seeker, comprehending the distinction between the self and God, frees himself from all claims of arrogance or self-sufficiency. This rank is intimately connected to the tradition, Hasant al-Abrr Siyt al-Muqarrabn (the virtues of the righteous are the sins of the intimate ones), indicating that what constitutes virtue for the righteous may be regarded as fault for those close to God, since any trace of egoism impedes nearness. Sanctity of servitude acts as a mirror in which the seeker perceives nothing but God and attributes all greatness solely to the Divine Essence.
Key Point: The sanctity of servitude manifests through humility and the negation of selfhood. The seeker, by embracing complete servitude, is liberated from all forms of egoism and arrogance.
Humility, understood as the breaking of the ego before God, constitutes the key to attaining perfection in the spiritual journey. At times, sin or heedlessness in this station serves as an instrument to shatter pride and egoism, directing the seeker towards sincere repentance and divine proximity. This perspective aligns with the tradition Al-Bal Lil-Wul (affliction is for the friends of God), which views tribulation as a means to attain divine guardianship. Humility is like rain softening the hard soil of the soul, sowing therein the seeds of perfection.
The sins at this station are not ordinary transgressions such as murder or intoxication, but rather spiritual shortcomings commensurate with the seekers rank. These deficiencies serve for purification and humility, prompting the seeker to repent and return to God. In essence, sin in the Bb al-Murd resembles a thorn embedded in the seekers foot, awakening him from heedlessness and guiding him towards the divine destination.
Attributing sin or negligence to the prophets, as exemplified by the narrative of Solomon slaying horses, is inconsistent with the doctrine of prophetic and saintly infallibility in Shiite theology. Such attributions frequently arise from unauthenticated sources or non-Shiite interpretations lacking firm Quranic and rational evidence. The Noble Quran, in its description of Solomon, refers to him as a virtuous and penitent servant:
"And We granted to David Solomon. How excellent a servant he was! Indeed, he was one repeatedly turning back (in repentance)."
(d: 30; )
This verse attests to Solomons infallibility and penitence, repudiating any wrongful ascriptions. The verses concerning the presentation of horses (d: 3133) do not imply negligence or sin but may allude to his regard for the horses as instruments of jihad and divine good. Such exegeses, while upholding the station of infallibility, assist in a more precise understanding of the verses.
Key Point: Attributing sin to the prophets, as in the story of Solomon slaying horses, contradicts the infallibility of the prophets and lacks Quranic foundation.
The verses regarding Solomon in Surah d (3033) emphasize his rank as a repentant and divinely endowed servant. The phrases When the swift horses were presented to him in the evening and I preferred the love of good over the remembrance of my Lord (d: 3132; translation: When the swift horses were presented to him, he said: I loved the good more than the remembrance of my Lord) do not signify negligence of the divine remembrance. These verses can be interpreted as Solomons attention to the horses as instruments of jihad and divine beneficence. The attribution of killing the horses to negligence or sin is neither substantiated by the Quran nor compatible with prophetic infallibility.
Some interpretations, derived from unauthenticated or non-Shiite sources, narrate this story as if Solomon, due to negligence, slaughtered the horses. This interpretation contradicts the Quranic text, rational logic, and the Shiite doctrine of infallibility. Solomon, as a repentant prophet, is immune from sin and negligence, and his actions are understood as oriented toward divine good and servitude.
The removal of the causes of deficiency (wa awr al-naqs) from the seeker comprises two degrees. In the exalted degree, God wholly removes the causes of sin from the seeker, such as the infallible Imams (al-Aimmah al-Mamn), so that no impetus for sin arises within them. This degree corresponds with the verse of purification:
"Indeed, Allah desires to remove impurity from you, O People of the Household, and to purify you completely."
(Al-Ahzb: 33; )
This verse signifies the complete removal of defilement and the purification of the Ahl al-Bayt (Peace be upon them). At this stage, the seeker reaches a rank beyond the reach of Satan, with the causes of deficiency entirely withdrawn.
Key Point: In the exalted degree of removal of causes of deficiency, God entirely eliminates the causes of sin from the seeker, as exemplified in the infallible Imams (Peace be upon them).
At the sublime rank, the aspirant encounters deficiency or inadvertence; yet, God Almighty transforms this very deficiency into perfection. This defect functions as an instrument for spiritual humility and sincere repentance, ultimately elevating the seeker to divine proximity. This profound process resonates harmoniously with the narrative of Lady Maryam in the Noble Quran:
In this verse, the apparent reproach directed at Lady Maryam is transmuted into a symbol of her inner purity and spiritual perfection. By His grace, God converts the aspirants external imperfections into inner excellence, thereby exempting them from the sign of blame.
Sincere repentance (tawbah n) is the fruit of the seekers humility and remorse over spiritual lapses, which through sincere supplication (istighfr) and turning back to God (inbah), removes the veils of the ego and reveals divine perfections within. This repentance serves as a key unlocking the shackles of the self, guiding the seeker towards the divine light. In the account of Prophet Sulaymn, the noble verse ثُمَّ أَنَابَ (d: 34, : Then he repented) indicates his return to God and attainment of perfection rather than the commission of any sin.
The courage to embrace failure and spiritual lapses frees the aspirant from fear and self-conceit, propelling them toward humility and divine nearness. Fear of failure acts like chains that bind the seeker; however, courage breaks these chains and guides one towards spiritual treasures. As an eminent mystic expresses, A span beyond fear lies a hidden treasure. The courageous seeker perceives failure not as the end of the path but as the genesis of spiritual triumph.
This courage in the mystical journey is likened to a sword that rends the veils of the self. Seekers who do not dread failure attain ranks beyond the imagination of the timid. This outlook aligns with numerous mystical narratives where disciples are subjected to rigorous spiritual trials to overcome fear.
Divine grace transmutes the aspirants lapses into opportunities for repentance and perfection. By His bounty and mercy, God grants the seeker ownership of the consequences of their lapses, such that apparent deficiencies become internal perfections. This process is exemplified by the following sacred verse:
This verse manifests the divine gift granted to Prophet Sulaymn subsequent to his repentance. By mastering the wind, God transformed his outward imperfection into inward perfection and liberated him from dependence on steeds.
Exemption from the sign of blame denotes the preservation of the aspirant from reproach or censure due to apparent imperfections. Gods grace converts these defects into perfections, shielding the seeker from marks of blame. This concept functions like a veil that conceals external faults while manifesting the seekers pure inner nature. The story of Lady Maryam, whose external reproach became a symbol of purity, stands as a luminous exemplar of this station.
The second degree of Bb al-Murd elucidates the nobility of servitude, spiritual humility, and the transformation of deficiency into perfection. In this station, God removes causes of deficiency from the seeker or transmutes their external imperfections into inner excellence. Sincere repentance, humility, and courage in the face of failure guide the aspirant toward divine proximity. Critiques of unfounded accusations against the prophetssuch as the story of the killing of horses by Prophet Sulaymnunderscore the necessity of preserving the impeccability of Gods saints. Quranic verses, including Indeed, God only desires to remove defilement from you, O People of the House and And We granted David Solomon. Excellent servant! affirm the infallibility and perfection of the saints. This station calls the seeker to sincerity, bravery, and total surrender before the Divine.
Supervised by Sadegh Khademi
