of Nokounam, (Session 495)
Love, like a resplendent gem set within the diadem of mystical progression, constitutes a station wherein the seekers heart is illumined by the Divine Light. This chapter, which holds a distinguished position within the text Manzil al-Sirn, presents love as the very essence of creation and the central axis of cosmic motion. The present lecture, the four hundred and ninety-fifth session of Nokounam, , undertakes a profound and multilayered exposition of the degrees of love from both mystical and philosophical perspectives, substantiated by references to the Holy Quran and sagacious philosophical analyses, thus providing a comprehensive guide for travellers on the Path of Truth. This treatise introduces love not merely as an emotional state but rather as a universal and divine reality encompassing all realms of existence from the highest heavens to the lowest earth.
Love, akin to the animating spirit pervading the corpus of existence, embraces all levels of being from the Most High Throne to the lowest terrestrial realm and as a divine reality explicates the agency and potency of the cosmos. This truth, poetically manifested in the phrase the earth of love, the heavens of love, and the kingdom of love, from above the Throne to beneath the earth, all is love, conceives existence as a sacred nuptial bond, a passionate covenant uniting the agent and the recipient. Within this paradigm, every notion from compulsion and coercion to grace and mercy is but a manifestation of love, and no meaning apart from love subsists in the universe. Rooted in mystical wisdom, this viewpoint positions love as the dynamic motor of creation and the essence underlying all relational structures in existence.
In a philosophical elucidation of love, the late Allh (may God have mercy on him), with a lofty departure from conventional frameworks of wisdom, posits the Divine agency not as grounded in will, consent, or manifestation per se, but rather through love. This perspective, which transcends the pronouncements of prior sages, identifies love as the very substance of divine agency. Furthermore, the modality of possibility in this vision is not the essential (or fuqr) possibility articulated by adr but rather a possibility rooted in love itself. Here, the agent and the recipient exist in a mutual bond of love; God is the agent by love and creation the recipient by love. This explanation portrays existence as the revelation of Divine love, with the cosmos saturated entirely by this divine reality.
Contrary to prevalent conceptions that regard love as antithetical to reason, this lecture delineates love as the blossoming and refinement of the pure intellect. The intellect, like a mighty tree, when cleansed of impurities, yields a flower named love upon its branches. This standpoint refutes the erroneous dichotomy between intellect and love commonly found in certain poetic and literary works, affirming love as the exalted expression of intellect. Love springs not from madness but from reason, culminating in obedience and submission to the Divine.
And the believers are stronger in love for Allah. Surah Al-Baqarah, 2:165
The Holy Quran, in this exalted verse, portrays love as an intense form of affection. This verse regards love not solely as an emotional state but as a distinguishing characteristic of the faithful, intrinsically linked to faith and intellect. In this sense, love is a degree of ubb that propels the believers heart towards the Truth, liberating it from the distractions of the self.
Love, like a stream flowing from diverse springs, is divided into three degrees: true love, chaste love, and carnal love. True love, being love for the Divine, is a sublime degree that leads the seeker towards unity and nearness to God. Chaste love, cultivated within the vessel of purity and chastity of the soul, serves as a bridge between formal love and divine love. Carnal love, arising from the dominion of lust, is an obsession that draws the heart towards external forms and distances it from reality. This classification maps the hierarchy of spiritual progression and clarifies the seekers path from the lower to the higher stations.
Carnal love, like a false fire, emanates from the triad of mental fixation and the undue appreciation of outward appearances, and in essence, it constitutes worship of the commanding self. This kind of love, found even in the hearts of the disbeliever and the sinner, ensnares the seeker within the bonds of sensual pleasure, depriving him of the divine reality. The commanding soul, akin to a despotic sovereign, enslaves the individual to itself, thereby preventing service to the Truth. This love, accompanied by lust and obsession, lacks purity and chastity, and diverts the heart towards dispersion and distraction.
Chaste love, like a radiant jewel set within the vessel of chastity, forms through the purity of the soul and adherence to chastity. This love, manifesting the lover and the beloved, liberates the seekers heart from obsession and the dominance of the self and guides him towards the divine truth. By combining beauty of form, purity of the soul, and chastity, chaste love harmonises the seekers concerns and renders service to the beloved a source of delight. This degree, evident in the conduct of the Divine saints, prepares the seeker to attain true love.
True love, like a lofty summit in spiritual progression, conveys the seeker to divine unity and nearness. This love, emerging from the purification of the inner self and the refinement of the secret, liberates the heart from distraction and dispersion, culminating in unity with the beloved. At this stage, the seeker perceives none but the beloved, and all concerns coalesce into a single purpose. This state, accompanied by the delight of service and ease of obedience, results from traversing the degrees of chaste love and attaining inner preparedness.
The conduct of the Prophet Muhammad , akin to a radiant beacon, manifests chaste love through the framework of lawful marriage (nik), purity (<em.ayyib), and prayer (<em.alt). By choosing the phrase النِّسَاءَ وَالطِّيبَ وَقُرَّةَ عَيْنِي فِي الصَّلَاةِ, as transmitted in numerous narrations, He demonstrated that chaste love possesses an indissoluble bond with divine law and purity. The institution of lawful marriage, the cultivation of purity, and the observance of prayer collectively refine both the soul and corporeal faculties of the believer, guiding them towards divine proximity. This conduct, characterised by sincerity and clarity, offers an exalted exemplar for seekers upon the path of chastity and love.
Lady Fatimah , a peerless jewel within the firmament of infallibility, embodies the manifestation of chaste love and the purity of the soul. Unlike those who sought superficial beauty governed by the base desires of the self, she, veiled by divine sanctity, reflected the beauty of the Truthaccessible solely to the people of veracity. This infallibility, inseparably linked with chastity and purity, serves as a model for seekers who aspire to discover chaste love not in mere outward appearance, but in essence and verity.
Certain erroneous interpretations, which deny the Prophets chaste love or full human perfection, have been critically examined in this discourse. Assertions such as sterility or absence of natural desire in some Prophets are firmly refuted with an emphasis on their infallibility and perfection. The Divine Saints, like torches of Truth, possessed both chaste love and infallibility, and were never imperfect or deficient in human excellence. This critique underscores the correction of historical and theological misconceptions, presenting the Prophets as supreme exemplars of chaste love.
The narrative of Prophet Joseph (PBUH), like a clear mirror, reveals chaste love as triumphing over base carnal temptation. The Holy Quran in the exalted verse وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلَا أَنْ رَأَى بُرْهَانَ رَبِّهِ (Surah Yusuf, 12:24) with s translation: And indeed, she [Zuleikha] desired him, and he would have desired her if he had not seen the proof of his Lord, designates the proof from the Lord as the cause of Josephs deliverance from temptation. Contrary to mistaken views that equate Josephs desires with those of Zuleikha, Imam Jafar al-diq emphasised that Josephs impulse was restrained by divine proof, directing him towards chastity and purity.
Chaste love, akin to a precious alchemical substance, refines the inner self of the seeker and prepares them for genuine, divine love. This love, by softening the hearts secret, transforms diverse concerns into a singular purpose, eradicating distraction. Service to the Beloved at this stage becomes a source of delight, rendering obedience and worship effortless. The seeker, whose heart is revived by chaste love, is liberated from coldness and stagnation, advancing towards spiritual vitality.
Divine law (Shariah), like a clear and pure foundation, nurtures chaste love within the framework of religious ordinances and safeguards the seeker from carnal deviations. Rulings such as lawful marriage, prayer, and fasting polish the soul and breathe spiritual life into it. This framework, accompanied by chastity and purity, propels the seeker towards divine struggle and obedience, releasing them from the shackles of base temptation.
In societies where chastity becomes dormant, love falls into alienation and base temptations run rampant. The absence of chaste love results in the proliferation of sin and disobedience, depriving hearts of spiritual vitality. This stagnation, accompanied by weak faith and infallibility, fosters psychological and social maladies, distancing society from purity and clarity. Conversely, a society enriched with chastity flourishes like a blooming garden, vibrant with spiritual life and vitality.
Chaste love, like a life-giving elixir, not only refines the inner self but also strengthens the nervous system and prolongs life. This love, accompanied by purity and sanctity, mitigates psychological maladies and breathes life into the seekers entire being. Conversely, the absence of love results in stagnation, coldness, and physical as well as psychological illnesses. This perspective presents chaste love as a holistic force nurturing both body and soul.
Chaste love, as a divine balm, renders arduous obligations such as fasting and standing in prayer easy and pleasurable. The lover whose heart is enlivened by love does not complain of the hardships of worship, but rather serves the Beloved with enthusiasm and joy. This state, accompanied by certainty and purity, transforms worship from reluctance into delight and draws the seeker closer to divine proximity.
Self-worship, manifested in carnal love, enslaves the seeker to sensual pleasures. This condition, accompanied by distraction and restlessness, deprives the heart of divine reality and confines man within the dominion of the commanding self (nafs ammrah). In contrast, chaste love, by liberating from distraction, guides the seeker towards service to the Truth and the delight of worship.
Love, as a luminous station upon the path of spiritual journeying, is introduced as the essence of creation and the axis of cosmic motion. This discourse, through profound and multi-layered exposition, charts the gradations of love from carnal passion to chaste and divine love, highlighting the elevated status of chaste love as the bridge to divine unity and proximity. Love, the blossom of pure intellect and the manifestation of a divine reality, liberates the seekers heart from distraction and restlessness through the purity of the soul and chastity, guiding them towards unity with the Beloved. The conduct of the Divine Saintsmost notably the Prophet Muhammad and Lady Fatimah offers a sublime paradigm of chaste love, while the Shariah is portrayed as the fertile ground for its cultivation. The refutation of erroneous interpretations and the emphasis on prophetic infallibility pave the way for a correct understanding of chaste love. Employing Quranic verses, philosophical analyses, and literary metaphors, this treatise maps a comprehensive path for seekers of Truth and presents love as a route to spiritual life and divine unity.
Supervised by: Sdeq Khdemi
