Derived from the lecture series of Nekounam, (Session 24 Introduction Part 24)
Mystical wayfaring constitutes a spiritual voyage that guides the wayfarer from the darkness of the material realm (nst) to the radiant light of the divine realm (lht). This path, meticulously explicated in the twenty-fourth lecture of the noble treatise Manzil al-S'irn, is encapsulated within three fundamental stations: the intention to embark (qad al-sayr), estrangement (ghurba), and the vision of the irresistible attraction towards the essence of Divine Unity (ayn al-tawd) within the pathway of annihilation (fan). These stations function collectively as a ladder, elevating the seeker from the attachments of the lower self towards the pure Divine Unity.
Prior to all else, mystical wayfaring demands a conscious and deliberate intention. This intention acts as the initial spark that ignites the flame of the spiritual voyage within the heart of the seeker. Nekounam, , emphasises this station, asserting that the wayfarer must not only intend to journey but must interweave this intention with action, embarking upon the path with full awareness and resolute determination. This station distinctly separates the seeker from the ordinary individual, much like the legal rulings concerning the travellers prayer (alt al-musfir), where intention without movement or movement without intention does not render one a traveller.
The intention to embark is akin to a key that unlocks the doors to the realm of the spiritual. Absent this intention, the seekers movement resembles a purposeless step in darkness, reaching no destination. Nekounam underscores the necessity of synchronising intention and deed, emphasising that the seeker must, with steadfast resolve, detach from mundane attachments and advance towards the Truth.
The natural consequence of the mystical journey is estrangement. The seeker, upon departing the vessel of the material realm, finds themselves enveloped in solitude and separation from creation. This estrangement mirrors a mirror that reflects the face of the Divine to the seeker. Nekounam, , citing the sacred saying of the Infallible (peace be upon him)
The stranger is close (al-gharb qarb)
, regards estrangement as the cause of Divine nearness. At this station, the seeker severs ties with worldly attachments and draws nearer to the Truth.
Estrangement is not merely recommended in wayfaring but equally in the pursuit of knowledge. Within the scholarly tradition, estrangement signifies distancing oneself from social and carnal impediments, thus fostering concentration and spiritual growth. Nekounam, employing an elegant metaphor, compares estrangement to a solitude that unfolds the latent faculties of the seeker, preparing them to receive Divine grace.
The culmination of the journey is the attainment of the vision characterised by an irresistible attraction towards the essence of Divine Unity within the path of annihilation. This station stands as a summit upon which the seeker arrives after traversing the valleys of estrangement and Divine proximity, beholding with the eye of the heart the reality of Unity. Nekounam elaborates that after approaching the Truth, the seeker attains the tawdi witnessing wherein existential multiplicity is effaced and pure Unity is unveiled.
The essence of Divine Unity, in his exposition, represents a level transcending multiplicity, where the seeker is liberated from all but the Truth and becomes immersed in Divine Unity. This vision results from a journey initiated by intention, continued through estrangement, and perfected by Divine proximity. Nekounam, referencing the noble verse
A migrant unto God (muhjiran il Allh) al-Baqarah 2:207
(trans. ), likens the wayfaring to an irrevocable migration toward the Truth.
The threefold stations of wayfaring resemble interconnected links of a chain, connecting the material realm to the Divine. Intention, estrangement, and the tawdi vision each play an indispensable role within this spiritual odyssey. Together, they transform wayfaring into a systematic and coherent process, guiding the seeker towards the ultimate goal, namely the essence of Divine Unity.
Central to the twenty-fourth lesson is the noble narration Sr sabaqa al-mufarridn (Proceed, the forerunners have taken precedence), which summons wayfarers to advance upon the path of Truth and identifies the mufarridn as pioneers of this journey. Nekounam, , explicates this narration by categorising the mufarridn into two groups: the mufarridn (detaching the Truth from the non-Truth) and the mufarradn (whom God has separated from the non-Truth). Emphasising the preeminence of the latter, he asserts that by divine favour, this group has led the way in wayfaring since the dawn of creation.
This narration acts as a beacon illuminating the way of wayfaring, encouraging the seeker to hasten and excel on the path of Truth. While critically evaluating the chain of transmission, which traces to Ab Hurayrah, Nekounam holds that the mystical import and doctrinal content surpasses the importance of the isnd (chain of narration) in the realm of mystical knowledge.
Nekounam draws a precise distinction between the mufarridn and the mufarradn. The mufarridn are lovers who, through toil and exertion, separate the Truth from the non-Truth and attain practical unity. This path is arduous and requires perseverance and spiritual striving. Conversely, the mufarradn are beloveds whom God, from the outset of creation, has severed from the non-Truth and directly guided to immediate attainment. This elite cohort shines like stars in the firmament of wayfaring, their light emanating from Divine grace.
Citing the sacred hadith qudsi,
I created the creation for your sake and you for Mine
, he identifies the mufarradn as those created specifically for God, distinguished from creation. This differentiation is rooted in innate capacity and Divine grace that elevates the mufarradn to an exalted station.
The beloveds, identical with the mufarradn, by Divine grace, are connected to the ultimate witnessing from the very beginning. Nekounam likens this group, including saints and the Infallibles (peace be upon them), to those whose resurrection was placed at their beginning. Contrastingly, the lovers, or mufarridn, reach their destination through hardship and spiritual struggle. This contrast resembles the difference between a gentle breeze and a tempestuous storm advancing with force.
With exemplars such as Prophet Abraham (peace be upon him) and the Commander of the Faithful (peace be upon him), he illustrates that lovers attain their rank through Divine tests, while beloveds inherently possess it. This distinction originates from prior divine decree and innate capacity shaping each individuals spiritual path.
The narration concerning the mufarridn delineates a map clarifying the wayfarers course. The differentiation between mufarridn and mufarradn reveals the roles of Divine grace and inherent aptitude in wayfaring. Beloveds, suffused with special Divine favour, lead the path of Truth, while lovers reach the goal by effort. This elucidation presents wayfaring as a dynamic and diverse path, on which each seeker advances according to their capacity and Divine grace.
Estrangement in wayfaring is classified into intrinsic and incidental. Intrinsic estrangement pertains to the beloveds and friends of God, who have been separated from the non-Truth since creation. Nekounam likens this estrangement to a solitude that shines like a light within the hearts of the beloveds. Incidental estrangement arises from transient conditions such as poverty or affliction, which direct the seeker towards nearness, provided they are consciously embraced.
He employs a beautiful metaphor indicating that God, through hardship and solitude, bestows kindness upon the seeker; yet heedlessness and negligence impede acceptance of such grace. Estrangement serves as a bridge transporting the seeker from creation to the Truth, and only with awakened hearts can one traverse it.
The Divine remembrance (dhikr) is likened to crystal-clear water that cleanses the spiritual burdens from the heart of the seeker. Nekounam, referring to the narration of the mufarridn, states that dhikr removes spiritual heaviness and prepares the wayfarer for journeying. This lightness renders the seeker spiritually agile even in the Hereafter, enabling serene and confident steps in the Divine presence.
He further notes that true dhikr purges hypocrisy and pride from the heart. The mufarridn, through dhikr, arrive at a state of awe before the majesty of the Truth. This awe is not doubt but an immersion into the Divine reality accompanied by tranquility and lightness.
Estrangement and dhikr are the two wings of the spiritual journey that elevate the seeker towards the Divine Truth. Estrangement, through disconnection from creation, and dhikr, by means of the purification of the soul, prepare the seeker for the unitive vision of Divine Oneness. Together, these twin forces transform the path into a dynamic and spiritual process, whereby each seeker advances according to their innate capacity and endeavour.
Nokounam , drawing upon the noble verse Indeed, I am the servant of Allah; He has given me the Scripture and made me a prophet
(Maryam: 30; trans. ), elucidates the inherent infallibility and purity of the Infallibles (peace be upon them). He exemplifies this with reference to Lady Fatimah and Imam Hasan (peace be upon them), emphasising that these exalted stations are not the product of external endeavour but rather divine endowments granted from the very inception of their creation.
This infallibility is akin to a radiant light emanating from the luminous vessels of the Infallibles, distinguishing them categorically from others. Nokounam stresses that, owing to their intrinsic connection to the Divine grace, the Infallibles constitute the true singulars (mufradun haqiqi).
Innate dispositions resemble seeds sown within the soil of human existence. Nokounam, citing the dictum Intellect is but a particle from God
, posits that intellect and other faculties are divine gifts deriving from the antecedent realm (ma sabaq). He further explains that man is the manifestation of this antecedent reality and that spiritual progression (suluk) unfolds as a process influenced by each individual's existential background.
This perspective accounts for the disparity among individuals in their spiritual journey. Some, akin to the singulars, attain immediate spiritual fruition through innate aptitude, whereas others arrive at the destination through exertion. This variance resembles the contrast between a gently flowing river and a vigorously gushing spring.
Nokounam rejects determinism, regarding it as a colonial imposition incongruent with human free will and volition in the spiritual journey. He asserts, Determinism requires a tyrant
, thereby presenting suluk as an endeavour fundamentally grounded in free choice. This conception transforms the spiritual path into a vibrant process where every seeker advances by their own will and resolve.
He further references the noble verse Indeed, Allah desires to remove impurity from you, O People of the House, and purify you thoroughly
(Ahzab: 33; trans. ), interpreting the purity of the Ahl al-Bayt as a divine gift that harmonises with their volitional capacity.
The infallibility of the Infallibles, innate dispositions, and the rejection of determinism constitute three fundamental pillars in explicating the mystical journey. The Infallibles, endowed with intrinsic infallibility, stand as the genuine singulars, while innate dispositions shape the spiritual trajectory of each individual. The repudiation of determinism renders the journey a dynamic and voluntary process, wherein every seeker, through diligence and free will, progresses towards the Divine Truth.
The twenty-fourth lesson of Manzil al-Sirn, akin to a comprehensive map, delineates the path of the mystical journey. The triadic stations of intention, estrangement, and unitive vision systematise the journey into a coherent and logical process, guiding the seeker from the realm of the mundane (nast) to the divine (lht). The narrative of the singulars, elucidating the roles of the beloved and the lovers, reveals the diversity and dynamism of this path. Estrangement and dhikr, as two wings, enable the seekers ascent to proximity and vision, while the infallibility of the Infallibles and innate dispositions highlight the exalted status of the spiritual authorities upon this path.
Supervised by Sadegh Khademi
