Derived from the lecture series of Nokounam, (Session Twenty-Six - Introduction - Part 26)
In the mystical journey towards Divine gnosis and attaining the station of Ihsn, the seeker must traverse three distinct stages, each constituting a pivotal locus within this spiritual voyage: Tashabbuh (Resemblance), Takhalluq (Incarnation of Divine Attributes), and Tahhaqquq (Realisation). These stages, explicated in response to the Angel Gabriels inquiry of the Prophet Muhammad (peace be upon him) regarding Ihsn, delineate progressive degrees of knowledge and mystical conduct. Tashabbuh serves as a foundational base wherein the seeker endeavours to emulate the Divine attributes outwardly; Takhalluq signifies the abode where these Divine qualities are firmly established within the soul; and Tahhaqquq represents the eminent summit where the seeker beholds the Divine Reality within their own essence.
Tashabbuh constitutes the initial stage of mystical progression, in which the seeker aspires to outwardly imitate Divine attributes. This phase resembles a mountainous foothill where a multitude of travellers congregate; yet only a few possess the capacity to ascend to loftier summits. Within this stage, by embracing estrangement and spiritual journeying, the seeker fashions themselves in likeness to the Divine attributes, akin to a pilgrim venerating a sanctified shrine, absorbing its spiritual essence as a fragrant perfume. Although this semblance is preliminary, it represents the essential point of departure for the spiritual path.
At this juncture, the seeker encounters a profound sense of alienation which detaches them from worldly attachments. This estrangement resembles a journey into the unknown, wherein acceptance of the unfamiliar enables the seeker to mirror the Divine Reality. Belief in the Divine vision, albeit without direct perception, underpins the seekers conduct at this stage.
أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ
"Worship God as though you see Him; and if you do not see Him, then truly He sees you." Prophetic Hadith (translated by )
This conviction constitutes the foundational principle guiding the seeker towards higher stages.
One of the chief hazards at this stage is becoming ensnared in empty discourse devoid of experiential reality. Speaking of mystical knowledge without inner experience hardens the heart, akin to a poison which, if administered incorrectly, lulls the driver into sleep, culminating in catastrophe. The analogy of a fearful individual entrusted with weapons training exemplifies this peril: misguided instruction can cause self-harm or injury rather than benefit. Accordingly, the seeker must avoid superficial speech and instead preserve sincerity through inner whisperings.
Takhalluq is the intermediate stage wherein the seeker transcends mere outward imitation and firmly establishes Divine attributes within their being. This phase is akin to a battlefield where the seeker confronts trials and tribulations as sharpened blades. Here, the seeker not only believes in Divine qualities but embodies them within their essence. This possession resembles a treasure buried deep within, necessitating exploration and endurance through hardship to be fully revealed.
Tribulation descends upon the seeker like rain, purifying and refining their spirit. These trials may manifest in myriad forms poverty, illness, disgrace, and other hardships. The Quran states:
فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ
"We have preferred some of them over others." Quran
This verse alludes to the differing ranks of seekers in Takhalluq, where tribulation serves as the criterion for assessment and advancement. By embracing adversity, the seeker cultivates Divine ethics and progresses from Tashabbuh towards Tahhaqquq.
Whereas in Tashabbuh the seeker merely applies Divine qualities externally, in Takhalluq these attributes take root within their being. The difference resembles that between painting a beautiful flower and nurturing a living flower in the garden of the heart. In Takhalluq, the seeker fully actualises self-sacrifice and faith, though complete vision remains forthcoming. This stage demands endurance of hardships that cleanse the heart from attachments.
Tahhaqquq represents the culminating stage of spiritual progression, in which the seeker not only embodies Divine attributes but directly perceives the Divine Reality within themselves. This pinnacle is attained by a rare few seekers. At this stage, the seeker reaches the station of Divine vision and testifies, as in sacred supplications:
أَشْهَدُ أَنَّكَ تَسْمَعُ كَلَامِي
"I bear witness that You hear my speech." from visitation prayers
This testimony signifies the seekers exalted gnosis in which the Divine manifests within the very essence of their being.
The tragedy of Karbala epitomises the full manifestation of Tahhaqquq. Imam Husayn (peace be upon him), by relinquishing the self and centring solely on the Divine, attained the station of unity. When he instructed his companions, "Go, this people have only business with me," it epitomised absolute submission to Divine Will and vision of the Truth. At this stage, the seeker seeks refuge in the blade of tribulation, as Imam Husayn invoked: "O swords, take me." This refuge is born not of weakness but of profound love for the Divine, which leads the seeker to perfect nearness.
In Tahhaqquq, the seeker attains an immutable stability likened to a rock unshaken by storms. It is said: "Lan yataghayyar abadan" "He shall never change." The seeker solidifies the Divine Reality within their essence, and no alteration can penetrate their being. This station is accompanied by complete unity, where distinctions and differences dissolve, and the seeker is wholly immersed in the Divine.
The stages of mystical progression maintain an inverse correlation: Tashabbuh is a populous foothill inhabited by many seekers, whereas Tahhaqquq is a rarefied summit reached by few. This inverse proportion attests to the difficulty of attaining Tahhaqquq. While seekers at Tashabbuh delight in the apparent joys of worship, Takhalluq and Tahhaqquq are governed by the centrality of tribulation and hardship.
تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ
"Blessed is God, the best of creators." Quran
This verse manifests the grandeur of Divine creation exemplified in Karbala and the spiritual realisation of the seekers.
Despite its grandeur and splendour, the poetry of Hafez remains confined within the stage of Tashabbuh (resemblance). Employing an exquisite and elevated language, he speaks of love and knowledge, yet he does not attain the stages of Takhalluq and Tahqeeq. His poetry resembles a beautiful painting that imitates reality, whereas the poetry of the Divine saints flows like living blood rising from the depths of existence. This distinction highlights the limitations inherent in the stage of resemblance when compared to the profundity of moral transformation and realisation. Key point: The poetry of the Divine saints, emanating from Takhalluq and Tahqeeq, is inherently deeper than that of Hafez, which remains restricted to the realm of resemblance.
To attain a precise understanding of the stages of spiritual journeying, it is imperative to categorise prophets and poets according to the degree of their knowledge. Prophets are akin to guiding stars, each occupying a distinct station in the hierarchy of knowledge. Poets such as Hafez and Saadi must likewise be measured by the scale of knowledge. Certain verses shine like resplendent jewels, commanding a high rank; others, however, reside at a lower level. This classification aids in better comprehending the gradations of spiritual progression.
Supervised by:
Sadegh Khademi
