the Lectures of Nekounam, (Session 536)
The Bb al-Waqt (The Chapter of Time), the second station in the Bb al-Wilyt (Chapter of Divine Authorities) in the revered work Manzil al-Sirn by Khwja Abdullah Ansr, elucidates the moment in which the perfection of the seeker (slik) suddenly manifests following the endurance of tribulations and the initiatory wayfaring. This chapter resembles a flower that, after months of nurturing, blossoms in spring, revealing the cumulative gradual efforts of the wayfarer in a singular instantaneous event. Lecture number 536 by Nekounam, may his spirit be sanctified, concentrates on this mystical station, introducing time as the vessel of the manifestation of perfection and the special divine manifestations.
In mystical terminology, time is the vessel within which the perfection of the seeker manifests suddenly after a process of initiatory wayfaring and enduring tribulations. This station is akin to the moment when a weaver, having woven thread by thread, suddenly perceives that his work has come to fruition and his garment is complete. Time is the blossoming moment that displays the result of the seekers gradual efforts in a sudden form. Khwja Abdullah Ansr defines time as al-waqt ism li-arf al-kawn, meaning time is the container for the occurrence and manifestation of a thing from the unseen into the observable. Kawn denotes the transition of a thing from Divine knowledge into the corporeal realm, and waqt is the moment in which this manifestation appears as a determined state or a special divine manifestation.
Although time is limited, it is broader than a moment. A moment (la) is a fleeting instantaneous glimpse, whereas time is the container for the manifestation of a state or divine revelation attained after enduring tribulations. This distinction is analogous to that between a brief spark and a sustained light illuminating a wider expanse. Time is the fruition which encapsulates and actualises the seekers past efforts.
ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَا مُوسَىٰ
(: Then, at the appointed time, you came, O Moses.)
[Surah Taha, Ayah 40]
This verse alludes to the moment when Moses (peace be upon him), having endured trials, reached the time of perfection. The particle thumma (then) here connects to Moses previous tribulations, which tempered and prepared him for divine guardianship (wilyah). Qadr in this context signifies divine decree encompassing more than temporal duration or quantity, emanating from divine omnipotence.
Some commentators, such as Allameh Tabatabai (may God have mercy upon him), interpret al-qadr as the measure or extent of perfection. However, in this lecture, qadr is understood as the divine decree that comprehensively includes both time and measure. The decree is like a cord intertwining temporal and quantitative elements, rooted in divine power. This nuanced interpretation reveals the subtlety of the divine word: Moses reached the time of perfection by virtue of divine decreenot merely by lapse of time or accumulation of quantity.
Moses (peace be upon him), through manifold tribulations from infancy to youth, arrived at the time of perfection. These trials were akin to a furnace melting the iron of his being, preparing him for divine guardianship. From the moment he was cast into the water in the cradle, through confrontations with Pharaoh, his sojourn with Shuayb, and his experience in the sacred valley, every tribulation polished him. The Quran states:
فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ
إِنِّي أَنَا رَبُّكَ
(: When he came to it, he was called: O Moses, indeed I am your Lord.)
[Surah Taha, Ayahs 11-12]
This verse indicates the moment Moses reached the sacred valley after enduring tribulations, becoming prepared to receive divine manifestation.
Tribulations serve as the divine instruments for refining the elect saints. Moses (peace be upon him), through enduring hardships including separation from his mother, living within Pharaohs household, and the difficulties of Midian, attained the measure of perfection. The Quran states:
وَلَتُصْنَعَ عَلَىٰ عَيْنِي
(s Translation: Until you are nurtured under My direct supervision)
(Surah Taha, Verse 39)
This verse explicitly manifests the Divine supervision over the upbringing of Moses (peace be upon him), chosen by God for the role of spiritual authority and leadership (Wilayah).
Waqt (time) is an attribute pertaining to the servant (Abd), not an intrinsic Divine Reality (Haqq), as it constitutes the container for the manifestation of the servants perfection in the realm of creation (Nst). Unlike the Eternal and Everlasting Divine Reality, Waqt is a limited, momentary interval, contingent upon the servant. This attribute is akin to a garment tailored to the stature of the servant, enabling him, at the precise moment of his perfections emergence, to become the manifestation of the Divine Reality. The narration الْعُبُودِيَّةُ كُنْهُهَا الرُّبُوبِيَّةُ (Bihr al-Anwr) elucidates that perfect servitude culminates in the Divine Lordship (Rubbiyyah) manifesting through the servant.
In the terminology of Islamic mysticism (Irfn), manifestation (uhr) is divided into two categories: intrinsic manifestation, which entails the transition of an entity from Divine knowledge to its existential reality in the created realm (Nst), and perfectional manifestation, which denotes the transition from deficiency to absolute perfection. Waqt constitutes the container for perfectional manifestation, through which the spiritual traveller (Slik) actualises his potentiality into actuality. This process resembles the growth of a child evolving from mere existence to a fully realised world.
Waqt marks the epoch of the emergence of Divine special manifestations, akin to the dawn breeze which unfolds the closed buds and ushers the flower into full bloom. The spiritual traveller must remain vigilant during these moments, as one does at dawn, to partake in the Divine inspirations. The narration مَنْ طَلَبَ الْعَلِيَّ سَهِرَ اللَّيَالِي (Imam diq, peace be upon him) emphasises the significance of wakefulness during dawns to receive such manifestations. This breeze acts as a key, unlocking the spiritual knots binding the traveller and guiding him towards perfection.
The city of Qom, particularly its nights, functions as a vessel for special Divine manifestations comparable to the significance of Madinah al-Munawwarah. The nights of Qom resemble a star-studded sky, illuminating with the light of Divine manifestations. The narration قُمْ عَشُّ آلِ مُحَمَّدٍ (Imam diq, peace be upon him) accentuates the spiritual stature of Qom. The spiritual traveller must exploit these opportunities, seeking the sweet waters of Divine manifestation in the nights of Qom, much like a mariner searching for fresh water amid a salt sea.
The Holy Quran is a Divine treasury that must not be employed as mere adornment for speech or as a vessel for human discourses. Its verses constitute a coherent chain, each bearing profound meanings within its contextual framework.
إِنَّهُ لَقُرْآنٌ كَرِيمٌ
(s Translation: Indeed, it is a Noble Quran)
(Surah Wqiah, Verse 77)
This verse underscores the imperative to preserve the sanctity of the Quran and comprehend its subtle nuances meticulously. Using its verses as mere ornamental phrases is tantamount to employing precious gems for trivial purposes.
The Saints of God are like tempered steel, having attained perfection through enduring trials and tribulations, thus becoming worthy of Wilayah. Without attributes of perfection such as knowledge, piety, and elevated character, no one merits the station of Wilayah. The narration خُلِقُوا مِنْ فَاضِلِ طِينَتِنَا (Bihr al-Anwr) reveals that the saints are created from the finest essence and have been refined through afflictions. This perfection is analogous to a tree that, nourished continuously, bears sweet fruit for creation.
Intrinsic attributes, such as Divine will expressed in the verse:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ
(s Translation: Indeed, Allah intends to remove impurity from you, O People of the House)
(Surah Al-Azb, Verse 33)
are superior to acquired attributes, which stem from human endeavour. Intrinsic attributes resemble a Divine light radiating from the essence of the saints, whereas acquired attributes are like fruit yielded through effort.
Divine manifestations occur at particular times and places, such as the nights of Qom. Due to its spiritual stature, Qom is akin to Madinah al-Munawwarah, serving as a container for Divine manifestations. The spiritual traveller must identify and utilise these vessels, akin to a seeker traversing a desert in pursuit of a pure spring. The nights of Qom shine like a luminous sky studded with stars, representing the manifestations of God.
Supervised by Sadegh Khademi
