of Nokoonam, May His Sacred Spirit Repose (Session 576)
Within the domain of Islamic mysticism, the Manzil al-Sirn (Stations of the Wayfarers) shines as a resplendent gem, serving as an indispensable guide for the seekers of Truths path. Bab al-Muynaone of the exalted stations delineated thereinconstitutes a station wherein the direct and comprehensive witnessing of the Divine Essence is the ultimate aspiration of the seeker. This treatise, excerpted from the 576th session of the esteemed lectures by Nokoonam (may his sanctified spirit be exalted), offers a critical scrutiny of the mystical exegeses associated with the Quranic verse أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّ
and expounds meticulously upon the station of muyna and the imperative preservation of religious fidelity against deviation.
Muyna stands as a lofty summit within the stations of spiritual progression, a station wherein the seeker attains a direct, unmediated, and consummate vision of the Divine Essence. This station, which follows mukshafa (divine unveiling) and observation, resembles a polished mirror reflecting the truth unblemished by any veil or distortion. At this stage, the seeker is liberated from all forms of veils, interruptions, and adulterations, immersing wholly in unity with the Truth; like a droplet dissolved into the boundless Divine Ocean. This station is not merely the apex of witnessing but the ultimate destination of the mystical journey, guiding the seeker to an immediate union with the Divine Reality.
Nevertheless, the lecture emphasises that due to the stations profundity and grandeur, its interpretation demands unparalleled precision. Any misapprehension or deviation in understanding this station risks diverting the seeker from the path of Truth. Hence, adherence to the Revelation, the infallibility of the Imams, and the prophetic tradition serve as an illuminating torch, steadfastly guiding the seeker along this path.
Have you not seen your Lord how He extends the shadow?
And if He willed, He could make it stationary.
This verse, situated in a context of argumentation against the disbelievers, articulates Divine craftsmanship in the creation of shadow, the sun, night, and other creatures. The act of seeing in this verse pertains to the sensory observation of the shadow, not to the mystical witnessing of the Divine Essence.
The lectures critique asserts that employing this verse to elucidate the station of muyna is erroneous. While muyna concerns the direct witnessing of the Divine Essence, the verse addresses the sensory perception of the effects of creation. This distinction is as a clear demarcation between two epistemological realms: one pertains to sensory sight reliant on external faculties; the other to inner witnessing achieved through the heart and spiritual insight. Consequently, invoking this verse to interpret muyna is tantamount to adorning the body of Truth with an ill-fitting garment.
أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّrefers to sensory observation of the shadow and does not correspond with the station of muyna, which is the direct witnessing of the Divine Essence.
Surah al-Furqn serves as a mirror reflecting Divine creation before the eyes of disbelievers and adversaries. Enumerating signs in creationsuch as shadow, the sun, night, water, and windit advances an argumentation aimed at those who deny the Truth. The cited verse constitutes one among several rational evidences within the surah underscoring Gods omnipotence and wisdom in creation. These verses act as intellectual proofs inviting reflection upon Divine phenomena, not as indications of mystical witnessing or the station of muyna.
The lecture emphasises that the contextual address of this verse is directed at the disbelievers and those who are like cattle, nay, even more astray
. Therefore, attributing it to muyna, a lofty station within the mystical path, is a manifest error. This critique acts as a beacon illuminating the correct course of Quranic interpretation.
One of the mystical deviations involves baseless interpretations that detach Quranic verses from their proper context and apparent meaning. The lecture references an instance wherein the verse mad al-ill is linked to concepts such as awjn thbita (fixed entities) and wujd if (contingent existence). Such interpretations act as a veil over the Quranic Truth, placing it beyond the reach of genuine seekers. Attributing the stretching of the shadow to fixed entities or contingent existence without foundation in the narrations is akin to attempting to clothe the truth in a garment of fancy and conjecture.
This deviation not only distances one from the Qurans manifest text but also places the faith itself at risk of corruption. The lecture stresses that during the occultation, the preservation of the faith against such unfounded interpretations is a grave responsibility, akin to safeguarding a priceless treasure, achievable only through unwavering adherence to Revelation and the Tradition of the Infallibles.
The present discourse critically assesses the interpretations proffered by Muhyiddin Ibn Arabi and Mulla Sadra concerning the attribution of the Quranic verse Mad al-Dhill (the extension of the shadow) to the ayn thbita (immutable essences) and the notion of wujd if (additional existence). These exegeses, extensively found in the works of Muhyiddinparticularly in Fu al-ikamand Mulla Sadra, are discordant with the explicit wording and contextual coherence of the Noble Quran. Such perspectives appear as endeavours to superimpose layers of intricate philosophical and mystical meanings upon the sacred verses, absent reliance on authentic traditional sources (mthrt). This approach is akin to imparting an unnatural hue upon the pristine mirror of the Qurn, thereby obscuring the reflection of the Truth.
The discourse draws attention to the fragmentation of religion following the era of the Infallible Imams, which culminated in the emergence of three principal currents: the rulers (sulnn), the literalist jurists (<em{fuqah hiriyyn), and the divine mystics (rifn rabbn). The rulers, often wielding power by the sword in the name of religionsuch as the Umayyads and Abbasidsdiverged significantly from the essence of religion. The literalist jurists remained confined to the outward rulings, neglecting the inner realities of the faith. Meanwhile, the divine mystics, on occasions, succumbed to unfounded interpretations and deviated from the path of Truth. This fragmentation represents a fissure within the body of religion, complicating access to its verities. Amidst this, the Infallibles stand as guiding stars of salvation, embodying the comprehensive dimensions of religion. Exemplars such as the Commander of the Faithful, Al ibn Ab lib (peace be upon him), who possessed both authoritative power and profound knowledge of divine mysteries, epitomise this holistic integration. The discourse references a tradition wherein Prophet Khidr poses inquiries before the Commander of the Faithful, and responses are subsequently received from Imam asan (peace be upon him), thereby manifesting the profundity of the Imams' knowledge and their encompassing authority.
Access to religious truths is attainable solely through revelation, infallibility, the Noble Quran, and the Sunnah of the Infallibles. The Infallibles, as guardians of the treasure of religion, safeguard against distortion and misinterpretation of these truths. The discourse emphasises that without recourse to these sources, the seeker is vulnerable to deviation and baseless interpretive projections. This path is illuminated by the light of revelation, guiding the seeker away from the darkness of deviations towards the light of Truth.
The discourse advances a critique of the concept of wujd if (additional existence) and its association with the ayn thbita. Contrary to certain philosophical and mystical viewpoints, the immutable essences themselves constitute manifestations of the Divine Names and Attributes, whilst the external existents are reflections of the Truth, rather than being mere rational or superadded entities. The interpretation linking mad al-ill to an additional existence is tantamount to imposing an unnecessary layer upon the Truth, thereby diverging from the simplicity and clarity of the Noble Quran. The immutable essences resemble mirrors reflecting the light of the Divine Names, and the external existents are these mirrors manifestations in the external realm. These manifestations possess genuine reality, negating the necessity for the notion of an additional existence. The discourse stresses that such concepts sometimes emanate from fanciful imaginations and baseless interpretations, inconsistent with the veracity of Islamic mysticism.
The discourse affirms that the apparent text of the Noble Quran constitutes a binding proof (ujjah), and the exegesis of verses must be grounded in the apparent meaning and transmitted reports. The verse Mad al-Dhill, which alludes to the creation of the shadow and the sun, serves as a lucid exemplar of this principle. Any baseless allegorical interpretation is akin to dust settling upon the pure mirror of the Quran, thereby obscuring the Truth. During the Occultation, the preservation of religion from such deviations becomes a weighty responsibility achievable only through steadfast adherence to the Noble Quran and the Sunnah of the Infallibles.
Incidentally, the discourse draws attention to the significance of night as a divine creation intended for human tranquillity. Night is likened to a soothing embrace inviting humanity towards repose and serenity. Improper utilisation of night, such as leaving a lamp alight whilst sleeping, results in psychological and physiological afflictions. Although this point does not bear direct relevance to the muyanah (spiritual examination), it underscores the importance of respecting the divine order of creation. This order serves as a sign of divine wisdom, calling human beings to contemplate the manifestations of creation. The discourse warns that neglecting this order is tantamount to disregarding divine verses, thereby causing harm to the body and soul.
Bb al-Muyanah, as one of the exalted stations among the Manzil al-Sirn (Stations of the Wayfarers), represents a state in which the seeker attains direct witnessing of the Divine Essence. Nonetheless, the discourses of Nekounam (may his sanctity be venerated), in session 576, with a critical gaze upon the interpretation of the verse Alam tara il rabbika kayfa madd al-ill (Have you not seen how your Lord extends the shadow), demonstrate that this verse refers to the sensory perception of shadow and does not accord with mystical spiritual examination. The critique of unfounded allegorical interpretations, such as associating mad al-ill with immutable essences and additional existence, highlights the crucial necessity of adhering to the apparent Quranic text and the tradition of the Infallibles. The fragmentation of religion following the era of the Infallibles and their pivotal role in the preservation of religion constitute other salient points of this discourse.
Supervised by diq Khdim
