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Realm of Nasut

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Realm of Nasut, also known as the World of Mulk,[1] stands in contrast to the Realm 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 realms alongside the Realm of Jabarut and the Realm of Malakut.[7] When the realm of Lahut is included, it is counted among the Four Realms.[8] It is posited that the realm 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 realm of Nasut.[11] Furthermore, Nasut is cited as one of the names of Cain, the first murderer mentioned in the Qur'an.[12] It is also stated that the realm of Nāsūt is the realm of bodies and creatures, which, relative to the other realms, is considered a lower and inferior realm. [13] Therefore, in the spiritual journey of human perfection, it has been called the lowest stage[14] and the most defiled of realms,[15] and it possesses characteristics such as change[16] and annihilation.[17] and it is shrouded by ten veils: Disbelief, Polytheism, Injustice, Ignorance, Malice, Envy, Avarice,, Warth, Lust, and Arrogance.[18]

Nasut is one of the three (or four) realms situated within the realm of creation,[19] described as a shadow of the realm of intellects[20] or the lesser celestial realm.[21] Scholars maintain that this terminology stems from the view that Nasut is generated from the Realm of Malakut[22] and acts as its mirror.[23] Numerous mystical texts assert that attaining Malakut requires traversing Nasut and relinquishing 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, wherein the Nasut (humanity) and Lahut (divinity) are united in Jesus (a).[27] Theological debates exist regarding whether Nasut ascended to Lahut or Lahut descended into Nasut.[28] This concept has pre-Christian origins;[29] and 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 (ḥulūl) of Lahut within Nasut, famously expressed in the proclamation "I am the Truth" (ana l-Haqq).[31]


See Also

Notes

  1. ↑ Sajjādī, Farhang-i maʿārif-i Islāmī, vol. 2, p. 1228; vol. 3, p. 1982; Sajjādī, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, p. 321.
  2. ↑ Āmidī, Abkār al-afkār fī uṣūl al-dīn, vol. 5, p. 15; Ṣalībā, Farhang-i falsafī, p. 550.
  3. ↑ Khātamī, Farhang-i ʿilm-i kalām, p. 156.
  4. ↑ Sajjādī, Farhang-i maʿārif-i Islāmī, vol. 2, p. 1228; vol. 3, p. 1982; Sajjādī, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, p. 321.
  5. ↑ Mullā Ṣadrā, Sih rasāʾil-i falsafī, p. 78.
  6. ↑ Ḥasanzāda Āmulī, Mumidd al-himam, p. 351.
  7. ↑ Ḥasanzāda Āmulī, Mumidd al-himam, p. 47; Muṭahharī, Majmūʿa-yi āthār-i Ustād Shahīd Muṭahharī, vol. 3, p. 372; Isfarāyinī, Anwār al-ʿirfān, p. 343.
  8. ↑ Muḥaqqiq Sabziwārī, Asrār al-ḥikam, p. 648.
  9. ↑ Sajjādī, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, p. 20.
  10. ↑ Muḥaqqiq Sabziwārī, Asrār al-ḥikam, p. 231.
  11. ↑ Astarābādī, Sharḥ Fuṣūṣ al-ḥikam, pp. 996–998 and Ḥasanzāda, Mumidd al-himam, pp. 536-537.
  12. ↑ Muḥaqqiq Sabziwārī, Hādī al-muḍillīn, p. 296.
  13. ↑ Ṣalībā, Farhang-i falsafī, p. 550.
  14. ↑ Kāshānī, Majmūʿa-yi rasāʾil wa muṣannafāt-i Kāshānī, p. 224.
  15. ↑ Ḥasanzāda Āmulī, Mumidd al-himam, p. 79.
  16. ↑ Sajjādī, Farhang-i maʿārif-i Islāmī, vol. 2, p. 680.
  17. ↑ Muṭahharī, Majmūʿa-yi āthār-i Ustād Shahīd Muṭahharī, vol. 3, p. 411.
  18. ↑ Sajjādī, Farhang-i maʿārif-i Islāmī, vol. 2, p. 1224.
  19. ↑ Sajjādī, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, p. 317.
  20. ↑ Sajjādī, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, p. 295.
  21. ↑ Suhrawardī, Hayākil al-nūr, p. 175.
  22. ↑ Ḥasanzāda Āmulī, Mumidd al-himam, p. 134.
  23. ↑ Ibn Harawī, Anwāriyya, p. 169.
  24. ↑ Ḥusaynī Ṭihrānī, Maʿād-shināsī, vol. 3 p. 248 and vol. 7 p. 111; Ḥasanzāda, Majmūʿa-yi maqālāt, Wilāyat-i Takwīnī (1), p. 38; Suhrawardī, Hayākil al-nūr, p. 27; Muḥaqqiq Sabziwārī, Sharḥ al-manẓūma, vol. 1, p. 21; Suhrawardī, Majmūʿa-yi muṣannafāt-i Shaykh-i Ishrāq, vol. 3, p. 326.
  25. ↑ Qumshiʾī, Majmūʿa-yi āthār-i Āqā Muḥammad Riḍā al-Qumshiʾī Ḥakīm Ṣahbā, p. 52; Ḥusaynī Ṭihrānī, Maʿād-shināsī, 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.
  27. ↑ Ṭūsī, Talkhīṣ al-muḥaṣṣal, p. 260; Ḥasanī Rāzī, Tabṣirat al-ʿawāmm fī maʿrifat maqālāt al-anām, p. 24; Ḥusaynī Ṭihrānī, Imām-shināsī, vol. 18, p. 245; Majlisī, Iḥtijājāt, vol. 1, p. 37; ʿĀmirī, Rasāʾil Abū l-Ḥasan ʿĀmirī, p. 297.
  28. ↑ ʿĀrif, Rāh-i Rawshan, vol. 8, p. 39.
  29. ↑ Mūsawī Hamadānī, Tarjuma-yi Tafsīr al-Mīzān, vol. 3, p. 495.
  30. ↑ Ḥusaynī Ṭihrānī, Imām-shināsī, vol. 18, p. 245.
  31. ↑ Mashkūr, Farhang-i firaq-i Islāmī, p. 163; Ṭūsī, Talkhīṣ al-muḥaṣṣal, p. 260.

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