of Nokounam, (Session 451)
Bb al-Murd constitutes one of the pivotal spiritual stations within the mystical path delineated in Manzil al-Sirn by Khwja Abdullah Ansr. It serves as a threshold through which the seeker confronts his own lapses (hafwa), and it is through this divine trial that he is guided towards perfection and the attainment of elevated spiritual ranks. Lecture number 451 reflects upon this station, critically examining the viewpoints presented in the original textparticularly concerning the Divine Prophets such as Solomon, Moses, David, and Adam, peace be upon them alland emphatically underscores the imperative of a precise understanding of the Holy Quran alongside unwavering adherence to the Quranic text and Prophetic tradition.
Hafwa, conceived as the seekers fault at the station of Bb al-Murd, not only unveils his imperfection but also acts as the very occasion for the manifestation of perfection and the progression towards elevated spiritual stations. This fault functions as a mirror reflecting the seekers shortcomings, thereby directing him toward repentance and sincere return (inbah). The Almighty, by placing the seeker in a state of trial, discloses his deficiencies so that through this disclosure, Divine wisdom in his spiritual education and guidance may be revealed.
The effects of hafwa culminate in the actualisation of perfection and the attainment of spiritual ranks. This process exemplifies Divine wisdom, whereby imperfection is transmuted into perfection, and error is redirected towards correctness. The seeker, upon encountering hafwa, returns to the Truth with repentance and sincerity, thereby receiving the gift of Divine perfection.
The Almighty places the seeker in various states of testing, revealing his deficiencies. This revelation serves as a lamp illuminating the path of repentance and rectification. Divine trials are not designed as punishment, but rather as instruments of spiritual cultivation and guidance, directing the seeker toward loftier spiritual stations.
Following hafwa, inbah and repentance serve as the key unlocking the gates of Divine perfection for the seeker. This sincere return to the Truth lays the groundwork for receiving Divine grace and reaching elevated spiritual ranks. Repentance does not merely efface error; it elevates the seeker to a higher station than before.
The original Manzil al-Sirn cites two examples of Divine Prophets, namely Solomon and Moses, peace be upon them, as paradigms of Bb al-Murd. This selection is subject to critique, as it conflicts with Quranic and mystical principles. The claim that these two prophets were among the anin (those whose faults are excused) due to the absence of Divine reproach for their faults lacks Quranic foundation.
The text asserts that only Solomon and Moses belong to the class of anin, as their faults were not met with Divine reproach. This claim is invalidated by the Quranic verses. For example, Moses, peace be upon him, was reproached by Khidr with a severity surpassing direct Divine admonition:
أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (Srah al-Kahf, 18:72)
Did I not say that you would never be able to have patience with me? ( translation)
This verse clearly demonstrates that Moses, contrary to the books assertion, was indeed subjected to reproach and hence cannot be classified among the anin.
The attribution of hafwa to Moses and the consequent repentance is unsupported by Quranic evidence. The narrative concerning Moses dispute with his brother Aaron, as presented in the Quran, does not imply Divine disobedience, but rather manifests Moses zealousness and sensitivity toward idolatry and infidelity within his people:
فَلَا تُشْمِتْ بِي الْأَعْدَاءَ (Srah al-Arf, 7:150)
Do not gloat over me, O enemies! ( translation)
This verse recounts Moses confrontation with his brother, yet no Divine reproach is mentioned, indicating that this conduct was not sinful but rather an expression of religious fervour.
Moses supplication for forgiveness following the confrontation with Aaron is not indicative of sin but rather of humility and swift return to the Truth:
رَبِّ اغْفِرْ لِي وَلِأَخِي (Srah al-Arf, 7:151)
My Lord, forgive me and my brother. ( translation)
This invocation shines as a precious gem, purifying the believers heart from any suspicion and guiding him towards loftier spiritual ranks.
The allegation that Solomon missed the Asr prayer and thus committed hafwa lacks Quranic substantiation. The interpretation of the verse concerning Solomon and the story of the horses has been erroneously linked to the sunset, whereas its correct meaning refers to the disappearance of the horses from Solomons sight:
رَدُّوهَا عَلَيَّ ۖ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ (Srah d, 38:33)
Return them to me. And he began to stroke their legs and necks. ( translation)
This verse concerns the retrieval of the horses and not the sun. Any interpretation suggesting the slaughter or mutilation of the horses is inconsistent with Quranic context and rational judgement.
Attributing the slaughter or mutilation of horses to Solomon (peace be upon him) is an illogical and inhumane allegation that contradicts the exalted station of his prophethood. This claim not only lacks any basis in the Quranic text but is also untenable from the perspective of practical reason. How could a prophet such as Solomon punish innocent creatures due to his own negligence? Such an accusation is akin to a thorn embedded in the eye of truth.
Adam (peace be upon him), by virtue of his lapse in contravening the Divine prohibition and the subsequent attainment of perfection, stands as the primary exemplar of the station known as Bab al-Murad (the Gate of Desire or Purpose). The Divine reprimand directed towards Adam and Eve, for approaching the forbidden tree, is stated in the Noble Quran as follows:
أَلَمْ أَنْهَكُمَا عَنْ تِلْكُمَا الشَّجَرَةِ
(Srah al-Arf, 7:22)
Did I not forbid you both from that tree? (trans. )
The expulsion of Adam from Paradise was not a deficiency but rather a form of perfection, as it constituted the groundwork for earthly character formation and the attainment of the station of Divine vicegerency. This process harmonises seamlessly with the logic underpinning Bab al-Murad.
David (peace be upon him) constitutes another exemplar of Bab al-Murad due to his haste in delivering judgement. The Quranic narrative recounts the episode involving two adversaries, serving as a test for Davids equitable judgement:
وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ
(Srah d, 38:21)
Has the story of the disputants come to you when they climbed over the wall of the sanctuary? (trans. )
Davids error was not a moral transgression but rather an imprudence in hastening judgement without hearing the arguments of both parties. The Divine admonition guided him towards justice in judgement, and this chastisement became the cause of his spiritual and moral refinement.
Attributing the narrative of the ninety-nine women to David (peace be upon him) is a heretical Israiliyyat fabrication that is incompatible with his station of infallibility and vicegerency. This story, which falsely alleges Davids licentious gaze and the murder of a husband to seize his wife, lacks any Quranic or authentic narrational foundation. The Noble Quran vehemently censures any dissemination of immorality:
إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا
(Srah al-Nr, 24:19)
Indeed, those who love that immorality should be spread among the believers... (trans. )
Propagating such a story, even indirectly, constitutes a grave sin that tarnishes the noble countenances of the Prophets.
The comprehension of the meanings and fundamentals of the Noble Quran precedes the mere recitation and tajwd (proper pronunciation). Such understanding necessitates the purification of the spiritual authority (wilayah), for a heart purified of all defilements is the sole vessel capable of receiving Divine knowledge. Without such spiritual purification, true comprehension of the Quran is unattainable, notwithstanding ones mastery over its memorisation and recitation.
Israiliyyatnarratives of Jewish or Christian origin that conflict with the Quran and Sunnahare categorically rejected. Stories such as the alleged slaughter of horses by Solomon or the tale of the ninety-nine women attributed to David exemplify such heretical fabrications devised to besmirch the Prophets dignity. Adherence to the Quran and authentic Sunnah remains the sole safeguard against such distortions.
Any knowledge or philosophy that deviates from the path of the Quran and Sunnah is devoid of both worldly and otherworldly benefit. Philosophy and mysticism that do not align with the Quranic and Prophetic traditions resemble gilded ornamentation that is superficially attractive yet inwardly barren. The pursuit of knowledge is only truly valuable when oriented towards the understanding of the Book and the Sunnah.
The station of Bab al-Murad is that in which the spiritual seeker confronts a lapse (hifwah) and, through sincere repentance and return (inbah), attains perfection. A critical review of the perspectives presented in Manzil al-Sirn regarding Solomon and Moses (peace be upon them) reveals that, due to Divine reprimand, these two Prophets cannot be regarded as primary exemplars of this station. Conversely, Adam and David (peace be upon them), due to their lapses and subsequent attainment of perfection, stand as more precise exemplars. The Quranic verses illuminate the path of truth like a radiant lamp, and any exegesis that falls outside this framework is merely gilded ornamentation lacking validity. Commitment to the Quran and Sunnah is the exclusive means of preserving the authenticity of religious knowledge, and understanding the Quran requires spiritual purification and the avoidance of Israiliyyat and baseless narrations.
Supervised by: Sadegh Khademi
