of Nokounam, may his sanctity be preserved (Session Eleven Introduction Section Eleven)
This treatise, a constituent of the Manzil al-Sirn series, undertakes a rigorous exposition of the stages of mystical progression (sulk) and the attainment of Unity (Aadiyyah) and the Essence of the Eternal Origin (Ayn al-Azal) concepts regarded as foundational within the theoretical and practical dimensions of Islamic mysticism (irfn). Its principal aim is to guide the reader towards a profound comprehension of the process of spiritual journeying and the visionary unveiling (shuhd) of the Divine Truth amidst the multiplicity of creation. The wayfarer is thus likened to a light-winged bird soaring beyond the veils of plurality towards the boundless heavens of Unity.
The eleventh lecture commences with the phrase وَرَدَّهُمْ مِنْ تَفَرُّقِ الْعِلَلِ إِلَى عَيْنِ الْأَزَلِ
(and returns them from the dispersion of causes to the Essence of the Eternal). The commentator interprets this as signifying the transition from the scattering of intermediaries, which are the ordered determinations (taayyunt), towards the Essence of the Eternal, the One, the Absolute. This phrase alludes to the mystical process whereby the seeker is guided from the multiplicity of contingent determinations in creation to the unity of the Divine Essence. The dispersion of causes denotes the multiplicity of existential intermediaries manifesting as existential determinations (limitations) within the realm of plurality, acting as veils obstructing the seekers direct witnessing of the One Essence. In contraposition, the Essence of the Eternal signifies the transcendent and eternal reality of the Divine Truth, beyond time, space, and all forms of limitation akin to an ever-radiant sun whose light illumines all existence without any shadow of deficiency.
The commentator emphasises that reaching Unity and the Essence of the Eternal is unattainable without spiritual progression (sulk), ascetic discipline (riyah), gnosis (marifah), and metaphysical movement. Mystical progression resembles a journey by which the seeker is conveyed from the darkness of plurality to the illumination of Unity. This journey requires spiritual order and discipline, achieved through practical asceticism and the enhancement of theoretical knowledge. Gnosis functions as a lamp that illuminates the dark pathway of the mystical journey, whilst asceticism acts as the key that unlocks the locks of the nafs (lower self). Devoid of these tools, the seeker remains trapped within the confines of contingent determinations, deprived of the direct witnessing of the Divine Essence.
The commentator identifies expertise as a fundamental pillar in the path of gnosis. Here, expertise connotes the acquisition of profound skill and insight within the spiritual progression, enabling the seeker to discern the gradations of existence and apprehend the subtle nuances of mystical realities. This expertise is comparable to the skill of a painter who, through persistent practice, beautifully delineates the contours of existence and guides the seeker towards transcendent perfections. Absent such expertise, mystical gnosis remains superficial and bereft of its deeper visionary essence.
Drawing upon the verse You perceive the hairs curl, he the eyebrows gesture
, the commentator elucidates the contrast between superficial sensory vision and profound intuitive witnessing. The mystic, owing to the acquisition of gnosis and visionary insight, perceives the Divine Reality within apparent phenomena, as though beholding the Divine Face with the eye of the inner self. Conversely, the non-mystic, limited by sensory perception, only apprehends the external forms of objects and remains barred from the understanding of their inner truth. This contrast resembles that between one who perceives mere shadows in darkness and another who beholds truth in the radiance of light.
At a particular stage of progression, the mystic perceives the Essence of the Eternal Origin within the realm of Hudhth (the manifest world of multiplicity and corporeality). Like a bird liberated from the cage of matter, the mystic beholds Divine presence in every phenomenon, affirming, I see God here. Meanwhile, the non-mystic, blinded internally, denies this vision, claiming, I see nothing! This incapacity stems from the absence of spiritual progression and gnosis, which obstruct the perception of Unity within multiplicity. The commentator censures the spiritual blindness of the non-seeker with the phrase عمیًا عین لا تراک
(blind in eye, not seeing You), insisting that only the true seekers on the path of knowledge are capable of witnessing Unity within multiplicity.
From the commentators perspective, mysticism constitutes a visionary process aimed at achieving the Divine Vision. Without this visionary unveiling, the mystical journey remains incomplete, as if the seeker halts midway and fails to reach the destination. Mysticism functions as a window through which the light of Divine Truth shines upon the seekers heart. Absent this vision, even the study of mystical texts proves futile, for mysticisms essence is not found in words but in the hearts direct witnessing.
The commentator emphasises that in the final stage of progression, the seeker requires neither place nor intermediary to attain the Divine Essence. With the eye of the heart and specialised insight, the seeker perceives Unity within every atom, as though the cosmos serves as a mirror reflecting the Divine Beauty in each fragment. This view is akin to the seeker arriving at the shore of Unity after crossing the sea of multiplicity, beholding the Divine Light in every wave.
The commentator censures literalism, asserting that the true mystic is one who attains the vision of Unity, not one content with external material appearances or superficial symbols such as excessive wool and long mustaches
. Mysticism is the pathway of the prophets, not a derelict dervishdom or Qalandari practice that culminates in cultural degradation. This critique serves as a caution, warning the seeker against succumbing to superficialities and guiding them towards pure Truth.
Citing the Quranic verses كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ لَتَرَوُنَّ الْجَحِيمَ
(Surah At-Takathur, 102:56; translated by : Nay! If you only knew with knowledge of certainty, you would surely see the Hellfire) the commentator stresses that the seeker, through true gnosis, becomes capable of perceiving metaphysical realities, including Hell. Such vision signifies an apprehension of the consequences of estrangement from the Divine. Furthermore, referring to the verse ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ
(Surah At-Takathur, 102:8; Then, on that Day, you will be asked about the bliss), a distinction is drawn between the vision of Hell and the inquiry regarding bliss. Hells visibility arises from its proximity to the reality of torment, whereas bliss, being linked with Divine grace, necessitates accountability and gratitude.
According to the commentator, mysticism is neither a profession nor a mere title, but rather a visionary process culminating in the Divine Vision. The true mystic perceives Divine presence wherever their gaze falls, whereas the ignorant remain deprived of vision even when looking at God. This difference resembles that between one who beholds the worlds beauty in daylight and one who perceives only darkness in the night.
Referencing the phrase وَبَثَّ فِيهِمْ ذَخَائِرَهُ
(and He dispersed His treasures within them), the commentator affirms that all Divine truths are latent within the human inner self. Humanity need not seek truth in the heavens, earth, or seas, for these gnoseological and existential treasures reside as a precious treasury within the heart. These treasures correspond to the stable archetypes and the Divine realities that, through spiritual progression, manifest from potentiality into actuality. The human being resembles a spring, which, through purification and polishing, reveals its flowing and articulate reality.
The commentator emphasises that formal religious devotionssuch as the recitation of the Holy Quran, prayer, and fastingserve as instrumental means for the purification of the soul and preparation for spiritual progression. These devotions function as a pickaxe that removes the soil of attachments, enabling the seeker to reach the spring of truth. The Quran and prayer constitute preparatory stages that liberate the nafs from the fetters of materiality, thereby facilitating the arrival at true knowledge.
A prerequisite for spiritual progression is mental and spiritual repose. The commentator advises that the seeker must allocate periods free from active thoughts, recitations, supplications, or study to retreat into inner solitude. This repose resembles the moment a bird detaches itself from the branch and soars silently through the sky. Such seclusion forms a prelude to intuition, emancipating the seeker from material attachments.
Mysticism is akin to a spiritual birth, necessitating endeavour and endurance of hardship. The seeker, much like a woman undergoing labour who bravely endures pain and suffering, must exert spiritual effort to free themselves from the limitations of the nafs. This birthing process culminates in the spiritual rebirth of the seeker, accompanied by lightness, tranquillity, and divine love.
The commentator explicates the hierarchies of existence progressing from the nasut (corporeal world) to the ahadiyyat-i sariyah (pervading unity). The seeker begins in the realm of nasut and successively ascends through the levels of imaginal forms, souls, intellects, divine names, attributes, unity, and ultimately to the pervading unity. These gradations function as a ladder by which the seeker ascends from earthly soil towards the divine throne. The ahadiyyat-i sariyah represents the highest existential rank, wherein perfect unity is actualised.
The commentator characterises determinations as the bounds and customs of creation that act as veils between the Lord and the created. For those who are veiled, these determinations obstruct the vision of the Divine Reality; however, for the mystic, they become vessels for divine manifestations. The mystic is akin to one who perceives the divine visage within the mirror of multiplicity, whereas the veiled behold merely the mirror itself.
Citing the injunction Discipline yourselves in the presence of God, the commentator underscores the necessity of humility and emptying before the Divine. The seeker must free themselves from all attachments, even from outward forms of etiquette, and appear before God as a blank sheet ready to receive the divine inscription. Such emptying is comparable to the liberation from the heavy burden of the nafs, preparing the heart for divine manifestations.
Supervised by Sadegh Khademi
