The Gate of "Lahz": The Bloom of Wilayah in the Light of "Kashf"
Preface
In the realm of mystical journeying, the "Gate of Lahz" is like a blossom that grows in the garden of Wilayah, guiding the seeker to the light of "Kashf" and an intimate closeness to the Divine. This station, which occupies a lofty position in the series of the "Manazil as-Sairin" (Stations of the Wayfarers), serves as a gateway to the manifestation of the mystic's perfections, a place where the seeker, in contemplating the Divine light, wears the garment of divine affection, tastes the sweetness of theophany, and is shielded from the distractions of worldly consolation. The lectures of Nekounam in Session 533, elucidating the levels of Lahz and the characteristics of Wilayah, act as a beacon for the wayfarers on the path of witnessing and divine closeness.
The Place of the Gate of Wilayah in Mystical Journey
Wilayah is the fruit of the mystics perfections. The Gate of Wilayah, in the system of the Manazil as-Sairin, is the most powerful and superior station of the mystical path, emerging after the traveler has passed through the principles, devotion, and states of emergence. This gate, like a ripe fruit on the branch of the journey, showcases the perfections of the mystic. The lecture emphasizes the phrase "Bb al-Wilyah Aqw Bb" (the Gate of Wilayah is the Strongest Gate), acknowledging Wilayah as the container of the mystic's perfections, a place where he blooms spiritually and becomes visible as a flower in the garden of knowledge. Wilayah is a station where the mystic reaches fruition, and the fruits of years of spiritual practice manifest in his closeness to the Divine.
Key Point: The Gate of Wilayah is the strongest station of the mystical path and the vessel of the mystic's perfections, showcasing the fruit of his years of striving for divine closeness.
The Gate of Lahz: The Bloom of Wilayah
Essence of the Gate of Lahz
The Gate of Lahz is the first stage of Wilayah, a moment of passionate attention to the Divine light, blooming like a flower on the branch of love. This station begins with the contemplation of the light of Kashf and guides the seeker towards Wilayah. The lecture describes Lahz as the beginning of a process where the mystic observes the light of the Divine, though not the essence of the Divine. This attention is like a window through which the rays of divine light shine into the heart of the seeker, inviting him towards divine closeness.
Key Point: The Gate of Lahz is the bloom of Wilayah, guiding the seeker through the contemplation of the light of Kashf towards passionate attention to the Divine.
Levels of Lahz
The Gate of Lahz consists of two main stages: the first stage is Sabq al-Fadl (precedence of grace), which is accompanied by joy and gratitude; and the second stage is the contemplation of the light of Kashf, which bestows three notable traits upon the seeker: the garment of divine affection, the taste of theophany, and protection from the distractions of worldly consolation. The lecture focuses on the second stage, described by the phrase "wa al-Darajatu al-Thaniyyah: Mulaahazat Noor al-Kashf" (and the second stage: the contemplation of the light of Kashf), explaining its characteristics. These stages are like steps that guide the seeker from belief in divine grace to the witnessing of the Divine light.
First Stage: Sabq al-Fadl
Characteristics of Sabq al-Fadl
The first stage of Lahz, Sabq al-Fadl, is accompanied by belief in the absolute goodness and grace of the Divine. In this stage, the seeker becomes certain that the Divine does not deviate from His perfection, and that all goodness lies within Him. This belief plants joy and gratitude within his heart, filling it with divine joy and thankfulness. The lecture compares this state to the blossoming of the mystic's heart, where, through faith in divine grace, he reaches joy and gratitude.
Key Point: Sabq al-Fadl is the belief in the absolute goodness of the Divine, planting joy and gratitude in the seekers heart and leading to spiritual blossoming.
Second Stage: Contemplation of the Light of Kashf
Essence of the Light of Kashf
The second stage of Lahz is the contemplation of the light of Kashf, where the seeker observes the rays of the Divine light through a delicate opening. This light is not the essence of the Divine, but rather a gleam or crescent of the divine manifestation that appears according to the mystic's path and the intensity of his spiritual unveiling. The lecture compares the light of Kashf to a vision seen through a hole into a house, describing the subtlety and precision of this mystical experience. The light of Kashf is like a torch that illuminates the heart of the seeker, guiding him towards divine theophanies.
Key Point: The light of Kashf is a delicate ray of the Divine light that the seeker perceives through a narrow opening, leading him towards divine manifestations.
Characteristics of the Contemplation of the Light of Kashf
The contemplation of the light of Kashf bestows three remarkable qualities upon the seeker:
Tasbilu Libaasa al-Tawalli: The seeker is adorned with the garment of divine affection (Wilayah).
Tuziqu Tama al-Tajalli: The seeker tastes the sweetness of theophany.
Tusim min Awari al-Tasalli: The seeker is protected from the distractions of worldly consolation (the domestication of the Divine).
These characteristics lead the seeker to the station of Waliyullah (the Friend of God), where, through the witness of the Divine light, he dons the garment of Wilayah and turns from earthly pleasures to divine theophanies.
The Garment of Tawalli: The Vestment of Wilayah
The garment of Tawalli is the divine vestment of Wilayah, which is worn by the seeker through the contemplation of the light of Kashf. The lecture emphasizes that Wilayah is attained only through the witness of the Divine light, not through external knowledge such as jurisprudence or principles. Without the sacred quality that arises from purity and piety, external knowledge cannot lead to Wilayah. This garment, like a robe of light, elevates the seeker to the station of Waliyullah and makes him a divine representative on earth. The lecture, referencing the words of the Martyr in Lamah, regards the sacred quality as the essence of Wilayah, asserting that without it, even a jurist cannot be a Waliyullah.
Key Point: The garment of Tawalli is the divine vestment of Wilayah, which is worn through the contemplation of the light of Kashf and the sacred quality, elevating the seeker to the station of Waliyullah.
The Sacred Stain and Servitude
On the Interrelation Between Wilayah, Divine Purity, and Servitude
Wilayah as a Consequence of the Sacred Quality of the Soul
Wilayah is rooted in a sacred quality of the soul, which is attained through purity, piety, and servitude. The discourse highlights the phrase "عبدُهُ وَرَسُولُهُ", positing servitude as a prerequisite for wilayah and a prelude to prophethood. Without servitude, neither wilayah nor prophethood can be realised. The seeker must first become a servant of God (Abdullah) before they can attain the station of a wali-Allah (Friend of God). This servitude is akin to a key that opens the doors of wilayah and liberates the soul from its ego and self-illusion.
Key Insight:
The sacred quality of the soul, achieved through purity and servitude, leads the seeker to wilayah. Without this, theoretical knowledge alone cannot elevate one to the station of a wali-Allah.
The Proximity of Love and Wilayah
Wilayah represents a closeness born of passionate love for the Eternal Beloved, rather than proximity in terms of space or worldly benefit. Referring to the words of Amir al-Muminin (A.S.), the discourse explains that a wali-Allah is someone who is not afraid of Hell, nor does he yearn for Paradise. Instead, he is wholly devoted to the Divine Truth. This love, akin to a thread of light, binds the heart of the seeker to the Eternal Beloved and liberates them from the concerns of worldly gain or loss. A wali-Allah, through this divine affection, transcends reluctance in worship and engages intimately with the Divine.
Key Insight:
Wilayah represents a passionate closeness to the Eternal Beloved, freeing the wali-Allah from the fear of Hell and the hope for Paradise, while focusing purely on love for the Divine Truth.
The Taste of Divine Manifestation: The Food of the Wali-Allah
The clothing of tawalli changes the seeker's taste and leads them to experience the divine manifestation. The discourse emphasizes that a wali-Allah, having transcended worldly pleasures, partakes only of the divine food from the celestial kitchen. This manifestation, like a sweet wine, quenches the seekers thirst and invites them to witness the essence of Divine Truth. The example of Amir al-Muminin (A.S.), who lived on dry bread but was nourished by the divine manifestation, beautifully describes this station.
Key Insight:
The taste of divine manifestation is the food of the wali-Allah, transforming their spiritual palate from worldly pleasures to the witness of Divine Truth.
Immunity from Spiritual Lull and Inconsistency in Servitude
Observing the light of kashf (divine unveiling) safeguards the seeker from the spiritual lull, meaning the complacency in their relationship with the Divine, as well as any instability in their servitude. The discourse warns that without the clothing of tawalli and the taste of divine manifestation, the seeker might fall prey to self-illusion and neglect. The wali-Allah, even at the peak of spiritual proximity, remains a servant and their servitude remains unwavering. This immunity is like a shield, preserving the seeker from the imperfections of the ego and maintaining their steadfastness on the path to truth.
Key Insight:
The light of kashf shields the seeker from the spiritual lull and inconsistency, keeping them grounded in their servitude to the Divine.
The Wali-Allah as the Servant of the Creation
The wali-Allah, whose heart is attuned to the service of God's creation, is an example of selflessness. Referring to the example of Amir al-Muminin (A.S.), who, even in exile, remained concerned for the well-being of the Ummah and defended the faith, this attribute is elucidated. The wali-Allah, free of selfishness, thinks of the creation even amidst hardship, never cursing them but rather thinking of the Divine family. This service is like a clear stream flowing from the heart of the wali-Allah, nourishing creation.
Key Insight:
The wali-Allah serves God's creation selflessly, even amidst hardship and adversity, embodying love and compassion for all beings.
Difference Between Lovers and the Beloved
The clothing of tawalli among lovers, like Ibrahim and Musa (A.S.), is attained through enduring trials and striving. However, the ma'sumin (the infallible ones), are themselves the true bearers of wilayah. The discourse underscores that the existence of the infallible ones is the very essence of wilayah, and they are the mediators of the tawalli of the lovers. This distinction is like that between the gardener and the flower: the lovers reach the garden through effort, but the beloved ones are the garden of wilayah itself.
Key Insight:
Lovers attain wilayah through trials and efforts, but the infallible ones are the inherent bearers of wilayah, embodying it fully.
The Divine Love of God's Friends
The love of God's friends (the Awliya) is a sublime love, distinguished from mundane passions like that of Layla and Majnun. The discourse, referencing the Sahifa Sajjadiya, the Munaajat of the Messenger of Allah (PBUH), and Nahj al-Balagha, depicts this love as one that intoxicates the Awliya at night, filling them with divine ecstasy and delighting them only in the Divine Presence. This love is like a fire that illuminates the hearts of the Awliya, guiding them to the witness of Divine Truth.
Key Insight:
The love of God's Awliya is a sublime, divine intoxication, distinct from worldly passions, and leads them to the profound witness of Divine Truth.
Karbala: The University of Wilayah
Karbala, through the martyrdom of Imam Hussain (A.S.), represents the highest form of wilayah and true love. The discourse emphasizes that even on the day of Ashura, Imam Hussain (A.S.) thought of God's creation, never cursing them. Karbala is a university where love, reason, and service to creation are displayed at their peak. This station is like a mountain peak where Awliya and mystics have gathered to teach the world the lessons of love and wilayah.
Key Insight:
Karbala, the martyrdom of Imam Hussain (A.S.), is the ultimate university of wilayah, teaching love and service to creation at the highest levels of sacrifice.
The Love of the Shi'ahs and the Heritage of the Prophets
The Shi'ahs, created from the clay of love and affection, possess a high capacity for divine love and the inheritance of the Prophets. Referring to the saying "خُلِقُوا مِنْ فَاضِلِ طِينَتِنَا" and the example of the Islamic Revolution, this capacity is explained. Shi'ah love is rooted in the wilayah of the Infallible Ones, and in critical moments, like a blossoming flower, it manifests in the service to God and His creation. This love is like a river flowing from the fountainhead of wilayah, quenching the thirst of the world.
Key Insight:
The Shi'ahs, created from the clay of love, possess the capacity for divine love and the inheritance of the Prophets, with their love rooted in the wilayah of the Infallible Ones.
Conclusion
The Bab al-Lahz in the Manazil al-Sa'irin represents a station where the seeker, through the light of kashf, is guided to wilayah. This chapter, with its two levels of divine grace and the light of unveiling, elevates the mystic from the belief in God's grace to the direct witnessing of His light. The light of unveiling adorns the seeker with the clothing of tawalli, offers them the taste of divine manifestation, and protects them from spiritual negligence. Wilayah is an intimate proximity to the Eternal Beloved, achieved through the sacred quality of the soul, servitude, and piety. The wali-Allah is a servant of God's creation, turning from mundane desires to the divine manifestation. The infallible ones are the true bearers of wilayah, and Karbala is the embodiment of love and service. Shi'ahs, created from the clay of love, have the inherent capacity to walk the path of divine love, rooted in the wilayah of the Infallible Ones.
