Introduction In the sequence of stages in mystical ascent, "Al-Dhawq" is a station where, after traversing various stages of inner statesfrom love, zeal, longing, spiritual ecstasy, fervour, to spiritual illuminationthe seeker attains a spiritual taste that prepares him for the exalted station of Wilayah (Guardianship). This stage represents the zenith of internal transformations, where the seeker transcends mere hearing and speaking, and directly perceives the Divine truth with his spiritual taste. Referencing the Holy Quran, particularly verse هَذَا ذِكْرٌ (Surah Sad, 49) with the translation of Mr. Fouladwand: "This [Qur'an] is a reminder, and for the God-fearing, it has an excellent end," it portrays the taste as the fruit of Divine attention and the vision of the Almighty. This paper, relying on Nokoonam's lectures and in-depth analyses, elucidates the mystical and Qur'anic concepts of "Al-Dhawq" in an elevated and scholarly language for an expert audience.

Section One: The Concept of Taste and Its Position in Mystical Ascent

Qur'anic Reference and the Concept of Taste

To begin, the Qur'anic reference to verse هَذَا ذِكْرٌ (Surah Sad, 49) is presented as evidence for the concept of taste. This verse considers the chosen servants of Allah, who are dedicated to proximity and divine dignity, as the embodiment of the reminder (Dhikr). Dhikr, in contrast to heedlessness, is the means of divine vision and insight. Taste, as the result of this attention, is the state in which the seeker "tastes" the Divine truth with his spiritual senses. This tasting is not merely intellectual perception but an experiential, intuitive process that frees the seeker from worldly desires.

The Role of Taste in the Sequence of States

In the system of the "Maqamat al-Sa'irin" (Stations of the Wayfarers), the states are defined as fluctuating internal conditions that begin with love and proceed through zeal, longing, spiritual ecstasy, fervour, and illumination. Taste, as the final station in this sequence, is the point where the seeker moves beyond these transient states and progresses towards the stable realms of Wilayah. This stage is not only the end of the mutable states but also a bridge to Wilayah, bringing the seeker closer to union with the Divine.

Elucidating Taste as a Spiritual Sensation

Taste, according to the lectures, is described as "the least flavour" or the mildest taste that originates from divine love and manifests in the seeker's spiritual palate. This taste directs the seeker from external perceptions towards inner spiritual witnessing. Just as the bodily taste senses the flavour of food, the spiritual palate of the seeker experiences the sweetness of Divine union. This analogy highlights the depth and subtlety of the experience of taste, which, like a refreshing breeze, purifies the heart from worldly impurities.

Section Two: Dhikr and Its Connection to Taste

Dhikr in Contrast to Heedlessness

Dhikr, as constant attention to the Divine, stands in opposition to heedlessness, doubt, discord, and heresy. Numerous verses of Surah Sad, such as ص وَالْقُرْآنِ ذِي الذِّكْرِ (Surah Sad, 1): "Sd * By the Qur'an, full of reminders," and إِنْ هِيَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (87): "This [Qur'an] is but a reminder for the worlds," emphasize the role of the Quran as a reminder (Dhikr). Dhikr frees the heart from heedlessness and becomes the ground for vision and insight.

Verses of Surah Sad and the Divine Servants

Surah Sad, by referencing the divine servants such as Ibrahim, Ishaq, Yaqub, Dawood, and Ayyub, introduces Dhikr as a common trait among these chosen servants. Verses such as وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الْأَيْدِ إِنَّهُ أَوَّابٌ (17): "And mention Our servant Dawood, who was endowed with strength, verily he was ever turning to Us," and وَاذْكُرْ عِبَادَنَا إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ (45): "And mention Our servants Ibrahim, Ishaq, and Yaqub, who were endowed with strength and insight," portray these holy figures as exemplars who, through sincerity in Dhikr, attained taste and Wilayah.

Section Three: The Process of Polishing the Heart and the Barriers to Taste

Metaphor of the Heart as Stone and the Stages of Polishing

The human heart is likened to a stone, which requires three stagessawing, cutting, and polishingto attain delicacy and clarity. Sawing breaks the initial hardness of the heart through Dhikr and repentance; cutting shapes the heart through continuous worship and attention; and polishing, through taste and witnessing, refines the heart to a state of transparency and delicacy. This process is analogous to polishing a rough stone, which, with water and the proper tools, is transformed into a brilliant mirror.

Arrogance: An Obstacle to Taste and Wilayah

Arrogance is the result of knowledge without Dhikr and stands in opposition to divine grandeur. Knowledge, if not accompanied by Dhikr, leads to pride rather than dignity. An arrogant scholar is like an unpolished stone, distant from spiritual delicacy. In contrast, a humble individual, even if unlettered, is closer to taste and honour due to his constant engagement in Dhikr.