Derived from the Mystical Lectures of Nekounam, May His Sacred Secret Remain, Session 452
This work constitutes a refined rewriting of the mystical lecture delivered by Nekounam, may his sacred secret remain, in the 452nd session. The third lesson of the Bb al-Murd section from Manzil al-S'irn elucidates the station of Ijti'b (Divine Selection) and the state of perfect divine affection, wherein the spiritual wayfarer is chosen as mabb (beloved) in relation to al-Jall (The Majesty), al-Jaml (The Beauty), or al-Kaml (The Perfection). In this exposition, Moses (peace be upon him) embodies the manifestation of Majesty, Jesus (peace be upon him) the manifestation of Beauty, and the Seal of the Prophets (peace and blessings be upon him and his progeny) the manifestation of Perfection. The text places emphasis upon the Divine Wisdom in transmuting errors into good, the purity of the servants in the presence of God, and the pivotal role of sacred environments such as Qom in nurturing scholars.
In the second station of the Bb al-Murd, discourse is directed towards the notion of hafwah the apparent fault or slip of the beloved wayfarer which ostensibly appears incompatible with their dignity. Yet, the Most High God, in His boundless wisdom, transmutes the ultimate effect of this fault into good. This transformation serves as a vivid manifestation of Tawd al-Afl (Unity of Divine Actions), wherein every event, including errors, is directed by Divine Providence towards ultimate good. This principle invites the wayfarer to place unwavering trust in Divine Wisdom and to be liberated from obsessive preoccupation with faults, as though the Lord, by His merciful hands, guides the servant's fault towards a benevolent end.
This notion especially applies to the Prophets and the Divine Saints. All Prophets, including Moses and Solomon (peace be upon them), are recognised as unin (Gods beloved elect), and any unjust attribution or accusation directed at themeven by the lowlyis deemed odious. This viewpoint underlines the sanctity and infallibility of the Prophets, regarding any accusation or misconception as stemming from distortion or erroneous judgement.
In the third degree of Bb al-Murd lies the station of Ijti'b, where God elevates His servant to the state of perfect divine affection. This station is manifested in three aspects: mabb lil-Jall (beloved with respect to Majesty), mabb lil-Jaml (beloved with respect to Beauty), and mabb lil-Kaml (beloved with respect to Perfection). Each aspect reflects a divine attribute realised within the wayfarer. It is as though God chooses His servant as a resplendent mirror to reflect the light of His Majesty, Beauty, or Perfection.
Moses (peace be upon him) is the embodiment of Divine Majesty, who manifested Gods power and grandeur before Pharaohwho claimed divinitythrough miracles such as the white hand and the serpent-like staff. This station exemplifies Divine sovereignty and might, which in Moses (peace be upon him) manifested as triumph over adversaries. He appeared as the sword of Divine Majesty, illuminating and revealing truth against disbelief and rebellion.
Jesus (peace be upon him) is the embodiment of Divine Beauty and Mercy, who guided his nation with gentleness and compassion. Without conflict or warfare, with the humility of all before him, he manifested a glimpse of Divine grace and affection. This station invites the wayfarer to contemplate the boundless mercy of God, as though Jesus was a breeze from the paradise of mercy caressing the hearts of his community.
The Seal of the Prophets (peace and blessings be upon him and his progeny) is the perfect manifestation who harmonised Majesty and Beauty within his being. He attained the highest degree in all attributes and surpasses other Prophets in authority. This station represents the pinnacle of mystical journeying in which the wayfarer achieves the totality of Divine attributes, as though the Noble Prophet is a comprehensive mirror reflecting simultaneously the light of Majesty and Beauty.
The Infallible Imams (peace be upon them), especially the Commander of the Faithful (peace be upon him), occupy the station of Perfection. They stand as the most excellent among the Imams and the arbitrators of Heaven and Hell, embodying the synthesis of Majesty and Beauty. This station beckons the wayfarer to reflect upon the exalted status of Wilyah and the Imams' role in spiritual guidance, as though they are guiding stars illuminating the path for wayfarers.
The Almighty God bestows upon every creationbe it human or inanimate objects such as stones and flowersa share of Majesty, Beauty, or Perfection. These Divine bounties manifest even in the minutiae of existence. For instance, the hardness of a stone is an expression of Majesty, and the beauty of a flower reflects Divine Beauty. This concept invites the wayfarer to ponder Divine Wisdom in creation and refrain from superficial judgement, as if every created entity is a verse among the Divine verses revealing His infinite wisdom.
In the Glorious Quran, the verse فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ (Srah fft, 37:142) indicates the reproach upon Jonah (peace be upon him) for an act warranting blame. The renders it thus:
So the fish swallowed him while he was reproached.
Reproach is relative to the spiritual rank of the individual. For the Seal of the Prophets (peace and blessings be upon him and his progeny), due to his exalted station, the mention of people instead of helpers in the verse إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا (Srah Nar, 110:13) is deemed reproachful. s translation reads:
When the help of God and the victory come, and you see the people entering Gods religion in multitudes, then exalt the praise of your Lord and seek His forgiveness; indeed, He is ever Accepting of Repentance.
This verse calls the wayfarer to concentrate upon the Divine Origin and to liberate oneself from focus on apparent causes.
The arguments presented in certain texts regarding the prophetic status of the prophets, from the perspective of Nekounam, , lack validity. All the prophets are indeed chosen ones (an'in), yet the rationales put forth either to affirm or negate their prophetic chosenness are flawed. This perspective summons the seeker to engage in meticulous scholarly scrutiny of sources and to abstain from attributing unfounded claims, as if truth were a precious gem attainable solely through profound and precise critique.
In the process of ijtib (divine selection), God purifies His servant exclusively for Himself, not through ascetic exertion or human endeavour, but by means of divine grace and favour. This chosenness is granted without apparent merit, grounded instead upon the servant's preordained divine record. The Quranic example of Moses (peace be upon him) beautifully elucidates this concept in the verse:
(Quran 27:8, translated by )
Moses (peace be upon him) was seeking fire, yet God chose him for prophethood, as though divine grace guided him from darkness toward light.
At times, God preserves His servant from defilement through deprivation and failure. For instance, a person who loses at gambling is protected from acquiring unlawful wealth, as if the defeat acts as a shield safeguarding them from harm. This divine wisdom invites the seeker towards patience and gratitude amidst hardships, preventing ingratitude.
The city of Qom, regarded as the Nest of the Prophets Progeny and a sanctuary of knowledge, offers an environment conducive to the pursuit of knowledge and spiritual progress, precisely due to its lack of material allurements. This characteristic encourages the seeker to concentrate on knowledge and spirituality, as though Qom is a sacred sanctuary where hearts soar toward the ultimate truth. The absence of verdure and refreshing climate is not a deficiency, but rather a divine favour that shields the seeker from worldly temptations.
The Quran refers to the monasticism of the Christians in the verse:
(Quran 57:27, translated by )
This verse indicates Gods acceptance of Christian monasticism, although such monasticism is not prescribed in Islam. This section encourages the seeker to respect divine religions and to comprehend the wisdom behind the divergence of divine ordinances.
This text explicates the station of ijtib and complete divine love within the realm of the bab al-murd. Moses (peace be upon him) is introduced as the manifestation of Majesty (jall), Jesus (peace be upon him) as the manifestation of Beauty (jaml), and the Seal of the Prophets (peace and blessings be upon him and his progeny) as the manifestation of Perfection (kaml). Emphasis is placed on divine wisdom in transforming errors into good, purifying servants, and the pivotal role of spiritual environments such as Qom. From this segment, the seeker is directed toward trust in divine grace, focus on the divine origin, and reverence for the status of the prophets and saints.
This work, through the redaction of lectures by Nekounam, , elucidates a fundamental station from the book Manzil al-Sirn: the station of ijtib. Within this station, the completeness of divine love is examined across the three aspects of Majesty, Beauty, and Perfection, introducing the prophets and saints as the embodiments of these attributes. This text guides the seeker towards reliance on divine wisdom, concentration on the divine origin, and steadfastness in the face of calamities. It functions as a detailed map, directing the seeker along the winding path of spiritual wayfaring toward the divine destination.
