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Draft:Ālam al-Nāsūt

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'Ālam al-Nāsūt (Arabic:عالم الناسوت), also known as the World of Mulk,[1] stands in contrast to the World of Lahut.[2] It denotes the material,[3] corporeal realm—the world of bodies, matter, and substances—and is broadly characterized by accidents and temporalities.[4] Some scholars refer to this realm as the world of Gītī (the universe).[5] Nasut, occasionally interpreted as the human body,[6] constitutes one of the three worlds alongside the World of Jabarut and the World of Malakut.[7] When the world of Lahut is included, it is counted among the Four Worlds.[8] It is posited that the world of Nasut represents one of the Levels of Existence,[9] specifically identified by some as the fifth level.[10]

In mystical literature, the ark or chest in which the infant Moses (a) was placed is interpreted as a symbol for the world of Nasut.[11] Furthermore, Nasut is cited as one of the names of Qabil, the first murderer mentioned in the Quran.[12] The world of Nasut is described as the realm of bodies and creatures, considered inferior and lower than the other realms.[13] Consequently, it is designated as the lowest stage in the human journey toward perfection[14] and the densest of the worlds.[15] Its attributes include change[16] and non-existence,[17] and it is shrouded by ten veils: Kuf, Polytheism, Injustice, Ignorance, Malice, Envy, Miserliness, Anger, Lust, and Arrogance.[18]

Nasut is one of the three (or four) realms situated within the world of creation,[19] described as a shadow of the world of intellects[20] or the lesser celestial world.[21] Scholars maintain that this terminology stems from the view that Nasut is generated from the World of Malakut'[22] and acts as its mirror.[23] Numerous mystical texts assert that attaining Malakut requires traversing Nasut and transcending attachment to it;[24] nevertheless, the journey toward the Truth is impossible without passing through this stage.[25] It is believed that just as the celestial dimension of a human being requires auxiliaries to triumph in spiritual warfare, the Nasuti dimension also necessitates helpers to prevail. These are categorized into internal and external forces; base qualities within the human soul serve as the internal auxiliaries of the Nasuti dimension, opposing the spiritual or human dimension.[26]

Researchers note that while this term is absent from Islamic narrative texts, it is employed in mystical, philosophical, and theological literature to denote the material world and nature. Some scholars trace the term's origins to Christian doctrine, specifically the union of Nasut (humanity) and Lahut (divinity) in Jesus (a).[27] Theological debates exist regarding whether Nasut ascended to Lahut or Lahut descended into Nasut.[28] This concept has pre-Christian roots;[29] in certain traditions, the death of an emperor was viewed as the severance of the incarnation of divinity.[30] Furthermore, certain Muslim mystics have alluded to a form of incarnation of Lahut within Nasut, famously expressed in the proclamation "I am the Truth" (ana l-Haqq).[31]

See Also

Notes

  1. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 1228 and vol. 3, p. 1982; Sajjādī, Sayyid Jaʿfar, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, 1379 Sh, p. 321.
  2. ↑ Āmidī, Sayf al-Dīn, Abkār al-afkār fī uṣūl al-dīn, 1423 AH, vol. 5, p. 15; Ṣalībā, Jamīl, Farhang-i falsafī, 1366 Sh, p. 550.
  3. ↑ Khātamī, Sayyid Aḥmad, Farhang-i ʿilm-i kalām, 1370 Sh, p. 156.
  4. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 1228 and vol. 3, p. 1982; Sajjādī, Sayyid Jaʿfar, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, 1379 Sh, p. 321.
  5. ↑ Mullā Ṣadrā, Muḥammad b. Ibrāhīm, Sih rasāʾil-i falsafī, 1387 Sh, p. 78.
  6. ↑ Ḥasanzāda Āmulī, Ḥasan, Mumidd al-himam, 1378 Sh, p. 351.
  7. ↑ Ḥasanzāda Āmulī, Ḥasan, Mumidd al-himam, 1378 Sh, p. 47; Muṭahharī, Murtaḍā, Majmūʿa-yi āthār-i Ustād Shahīd Muṭahharī, n.d., vol. 3, p. 372; Isfarāyinī, Mullā Ismāʿīl, Anwār al-ʿirfān, 1383 Sh, p. 343.
  8. ↑ Muḥaqqiq Sabzawārī, Muḥammad Bāqir, Asrār al-ḥikam, 1383 Sh, p. 648.
  9. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, 1379 Sh, p. 20.
  10. ↑ Muḥaqqiq Sabzawārī, Muḥammad Bāqir, Asrār al-ḥikam, 1383 Sh, p. 231.
  11. ↑ Astarābādī, Muḥammad Taqī, Sharḥ Fuṣūṣ al-ḥikam, 1358 Sh, pp. 996–998 and Ḥasanzāda, Mumidd al-himam, 1378 Sh, pp. 536-537.
  12. ↑ Muḥaqqiq Sabzawārī, Muḥammad Bāqir, Hādī al-muḍillīn, 1383 Sh, p. 296.
  13. ↑ Ṣalībā, Jamīl, Farhang-i falsafī, 1366 Sh, p. 550.
  14. ↑ Kāshānī, Kamāl al-Dīn ʿAbd al-Razzāq, Majmūʿa-yi rasāʾil wa muṣannafāt-i Kāshānī, 1380 Sh, p. 224.
  15. ↑ Ḥasanzāda Āmulī, Ḥasan, Mumidd al-himam, 1378 Sh, p. 79.
  16. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 680.
  17. ↑ Muṭahharī, Murtaḍā, Majmūʿa-yi āthār-i Ustād Shahīd Muṭahharī, n.d., vol. 3, p. 411.
  18. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 1224.
  19. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, 1379 Sh, p. 317.
  20. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, 1379 Sh, p. 295.
  21. ↑ Suhrawardī, Shihāb al-Dīn, Hayākil al-nūr, 1379 Sh, p. 175.
  22. ↑ Ḥasanzāda Āmulī, Ḥasan, Mumidd al-himam, 1378 Sh, p. 134.
  23. ↑ Ibn Harawī, Muḥammad Sharīf, Anwāriyya, 1383 Sh, p. 169.
  24. ↑ Ḥusaynī Ṭihrānī, Sayyid Muḥammad Ḥusayn, Maʿād-shināsī, 1423 AH, vol. 3 p. 248 and vol. 7 p. 111; Ḥasanzāda, Majmūʿa-yi maqālāt, Wilāyat-i Takwīnī (1), 1376 Sh, p. 38; Suhrawardī, Shihāb al-Dīn, Hayākil al-nūr, 1379 Sh, p. 27; Muḥaqqiq Sabzawārī, Muḥammad Bāqir, Sharḥ al-manẓūma, 1379 Sh, vol. 1, p. 21; Suhrawardī, Shihāb al-Dīn, Majmūʿa-yi muṣannafāt-i Shaykh-i Ishrāq, 1375 Sh, vol. 3, p. 326.
  25. ↑ Qumshiʾī, Muḥammad Riḍā, Majmūʿa-yi āthār-i Āqā Muḥammad Riḍā al-Qumshiʾī Ḥakīm Ṣahbā, 1378 Sh, p. 52; Ḥusaynī Ṭihrānī, Sayyid Muḥammad Ḥusayn, Maʿād-shināsī, 1423 AH, vol. 8, p.
  26. ↑ Conflict between matter and meaning within man / What are the powers of man's Malakuti and Nasuti dimensions?, Tasnim News Agency Website
  27. ↑ Ṭūsī, Khwāja Naṣīr al-Dīn, Talkhīṣ al-muḥaṣṣal, 1405 AH, p. 260; Ḥasanī Rāzī, Sayyid Murtada b. Dāʿī, Tabṣirat al-ʿawāmm fī maʿrifat maqālāt al-anām, 1364 Sh, p. 24; Ḥusaynī Ṭihrānī, Sayyid Muḥammad Ḥusayn, Imām-shināsī, 1426 AH, vol. 18, p. 245; Majlisī, Muḥammad Bāqir, Iḥtijājāt, 1379 Sh, vol. 1, p. 37; ʿĀmirī, Abū l-Ḥasan, Rasāʾil Abū l-Ḥasan ʿĀmirī, 1375 Sh, p. 297.
  28. ↑ ʿĀrif, Sayyid Muḥammad Ṣādiq, Rāh-i Rawshan, 1372 Sh, vol. 8, p. 39.
  29. ↑ Mūsawī Hamadānī, Sayyid Muḥammad Bāqir, Tarjuma-yi Tafsīr al-Mīzān, 1374 Sh, vol. 3, p. 495.
  30. ↑ Ḥusaynī Ṭihrānī, Sayyid Muḥammad Ḥusayn, Imām-shināsī, 1426 AH, vol. 18, p. 245.
  31. ↑ Mashkūr, Muḥammad-Jawād, Farhang-i firaq-i Islāmī, 1372 Sh, p. 163; Ṭūsī, Khwāja Naṣīr al-Dīn, Talkhīṣ al-muḥaṣṣal, 1405 AH, p. 260.

References

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