of Nakoonam , Session 531
In the series of the "Stations of the Seekers" (Manazil al-Sairin), "Bab al-Lahz" (The Door of the Glimpse) stands as the beginning of the path of Wilayah. It is the station where the seeker, after traversing through various states, including the "Barq" (Lightning), the last of the states, attains a moment of rest in the contemplation of the Divine Presence. This station, which is a manifestation of the Divine Light in the form of a flash and then a "glimpse" (Lahz), brings the seeker to the threshold of Wilayah, where their added existence becomes annihilated in the face of the Divine manifestation, and they perceive the Divine Presence within their own being. This experience is referenced in the verse: "He said: Look at the mountain; if it remains firm in its place, you will see Me" (Surah Al-A'raf, 7:143). The experience of Prophet Musa (Moses) at the Miqat illustrates that the inability to witness the Divine Presence is specific to his existential condition and not an absolute denial. This paper, drawing on Nakoonam's lectures and detailed analyses, aims to elucidate Bab al-Lahz in a refined and scholarly manner, providing a deeper understanding of Islamic mysticism for a specialized audience.
Definition of Bab al-Lahz: Bab al-Lahz is the beginning of the Door of Wilayah and is described as a flash of Divine light, branching from "Barq" (the last state), and is defined as a moment when the seeker, in the state of attention and Divine grace, perceives their existence as Divine and witnesses the Divine within their own being. This station is akin to a divine spark that illuminates the heart of the seeker, guiding them from the variable states to the stable stations of Wilayah.
Key Point: Lahz is a moment of rest in the witnessing of the Divine Presence, where the seeker annihilates their added existence and witnesses the Divine within their own being.
The realm of Wilayah is a banquet where the closer one is to the Divine, the more one must endure trials. Lahz, as the first station of this realm, is a heavy and difficult stage that only the perfected ones among the saints, such as Prophet Musa (Moses) and the infallible saints, can endure. This station acts as a bridge from the fleeting conditions (Barq) to the everlasting light of Wilayah, where the seeker moves from a desire to witness the Divine to a state of submission and humility before the Divine will.
Key Point: Bab al-Lahz is the initiation into Wilayah, guiding the seeker from the mutable states to the stable stations of Wilayah.
Barq, the last of the states, is a momentary manifestation of the Divine light, which in the realm of Wilayah transforms into Lam'ah (a flash) and then Lahz. Lam'ah is a brilliance that emanates from Barq, and Lahz is the moment when the seeker witnesses this light within their own being. This transformation is akin to the passage from a transient flame to a lasting light, guiding the heart of the seeker toward the Divine Presence.
The verse "He said: Look at the mountain; if it remains firm in its place, you will see Me" (Surah Al-A'raf, 7:143) refers to the experience of Prophet Musa at the Miqat. After forty nights of divine communion, Musa requested to witness the Divine Presence: "My Lord, show Yourself to me, so that I may gaze upon You" (Quran, 7:143). The Divine response was: "You cannot bear to see Me" (Quran, 7:143), but this denial was specific to Musa and his existential capacity. God then stated that if the mountain remained steadfast, Musa would be able to witness Him. However, when the Divine manifestation occurred, the mountain crumbled, and Musa fell unconscious.
Key Point: The denial of vision in this verse is specific to Musa (A) and is not absolute. The Divine Presence may be witnessed by saints beyond him.
Commentators have interpreted the mountain (Jabal) as referring to "Musa's being" and his added existence, claiming that no being can remain intact in the face of the Divine manifestation. Therefore, they argue that a created being cannot witness the eternal Divine. This interpretation, which extends the denial of vision to all saints, is criticized. The existence of created and eternal attributes does not preclude vision. The limitation in vision is due to the weakness of the lover (the seeker), not the essence of the Beloved (the Divine). The infallible saints, being beyond the state of Musa, may indeed attain such a vision, as the verse does not absolutely negate such a possibility.
Key Point: The limitation in witnessing the Divine is due to the weakness of the seeker, not the essence of the Divine. The infallible saints may attain this vision.
Lahz is the moment when the seeker perceives their existence as the Divine and witnesses the Divine in their own being: "That gaze is the Lahz". This vision is limited to the "descended" existence of the Divine, not the absolute. The seeker, in this moment, perceives themselves as annihilated and the Divine as eternal. This witnessing is a transient moment, and remains hidden from external observers and rivals.
In the first degree, the seeker observes the precedence of Divine grace and is freed from desire and begging: "The path of asking is severed except for what the Lordship requires in displaying humility." Their prayer, like the repentance of Imam Hussein (A) on Ashura, is not for the sake of seeking salvation, but to display humility and servitude. This humility is akin to a prostration that makes the heart humble before the Majesty of the Divine.
Key Point: Observing the previous Divine grace frees the seeker from asking and turns their prayer into an act of humility for the sake of servitude.
The vision of the Divine generates an immense joy in the heart of the seeker. However, this joy is accompanied by the peril of Divine deception: "except for what is tainted by the caution against deception." Much like Moses, who fainted upon requesting the vision of the Divine, the seeker may become overwhelmed by joy and fall into heedlessness or spiritual downfall. This joy is like a melody that, if released carelessly, captures the sound and silences it. The seeker must conceal this joy and avoid displaying arrogance.
The vision prompts the seeker to express gratitude for the Divine blessings, but this gratitude is limited to the rank of the shkirn, not the shakurn: "except for what is established by the Divine from the attribute of the True Gratefulness." Perfect gratitude belongs solely to the Divine, and the gratitude of the seekers, due to their diminished rank, remains subject to Divine deception. This gratitude is like a gentle breeze that caresses the heart, yet it has not yet reached the storm of perfection.
In the case of the perfect saints, such as Imam Hussein (a.s.) and Musa ibn Ja'far (a.s.), the perception persists and leads to a subtle observation of the eyes of the strangers and rivals. Others cannot see the seeker, just as the seeker cannot see the created world, but only the Divine is perceived. This station is evident in the heavenly ascension of the Prophet (PBUH) and the terrestrial descent of Musa ibn Ja'far (a.s.), like a mirror that only reflects the Divine light.
The martyrdom of the Divine saints, especially the martyrdom of Imam Hussein (a.s.) in Karbala, represents the highest degree of Divine mysticism. This martyrdom transcends common rituals and becomes a university that teaches lessons of humility, submission, and the precedence of Divine grace. The words of Ali Akbar (a.s.): "Are we not on the Truth? Then I am not afraid of death" signify absolute submission to the Divine will, which is revealed in the moment of perception.
The realm of perception, much like the opening of a musical composition, requires caution. Divine deception, akin to fattening sheep for slaughter, may lead the seeker to spiritual downfall at the height of openness. Excessive joy, like Moses' request for the vision, may lead to heedlessness or deprivation. The seeker must safeguard against these dangers through gratitude and concealment, much like one who hides a treasure in the heart to protect it from the eyes of looters.
The seeker in the realm of perception must exhibit patience, whether in blessings or tribulations. Enduring hardships or accepting both material and spiritual openings is like polishing a rough stone, preparing the heart for the vision. Pain and suffering are Divine gifts that the seeker must sweeten with patience, much like a patient who takes medicine with endurance to attain healing.
The "Realm of Perception" represents the initial stage in the path of spiritual mastery, where the seeker, in a moment of transcendental vision, perceives the Divine in their own existence. This station is defined by three stages: the contemplation of previous grace, the eruption of joy, and the call to gratitudeeach of which is constrained by Divine will. The verse "Look at the mountain" limits the vision to the capacity of Moses, while the vision of the Divine is possible only for the Immaculate Saints. Karbala, as the university of Divine mysticism, teaches lessons of humility and submission to the Divine will. The seeker, in this realm, safeguards themselves through concealment, gratitude, and patience, protecting them from Divine deception. This paper, drawing on the discourses of Nakonam (may his soul rest in peace), provides a scholarly and refined explanation of the mystical concepts of the "Realm of Perception," offering a comprehensive resource for researchers of Islamic mysticism. With the supervision of Sadegh Khademi
