of Nekounam, (Session 31 Introduction Section 31)
The noble book Manzil al-Sirn, authored by Khwaja Abdullah Ansari, stands as one of the most eminent works in Islamic mysticism, providing a methodical exposition of the stages and spiritual stations of the mystical journey (sulk). Lecture thirty-one of this work undertakes a profound and structurally coherent explanation of the stations and their hierarchical gradations, offering a comprehensive map of the seekers trajectory towards the Divine Truth (aqq). This lecture delineates the stations into ten principal categories and three hundred chapters or dwellings (manzil), portraying sulk as a purposeful and arduous voyage commencing with awakening and culminating in a complete detachment from creation, the self, and even the desire for the Truth.
Khwaja Abdullah Ansari, in Manzil al-Sirn, divides the spiritual stations into ten principal categories, each representing a distinct stage of the mystical journey:
This taxonomy portrays the spiritual path as a ladder extending from the inception (Badayt) to the zenith of perfection (Nihyat), each station functioning as a gateway through which the seeker passes to attain a higher degree of knowledge and nearness.
Each of the ten categories is further subdivided into three gradations: Ib (Beginning), Wa (Intermediate), and Nihyat (Ultimate). These gradations signify the seekers gradual progress within each station, encompassing its inception to its perfection.
This structural model resembles a river that originates from a modest spring and flows into a boundless ocean; the threefold gradations guide the seeker from exoteric appearances towards the esoteric essence.
Each category encompasses ten chapters, with each chapter further divided into three gradations, cumulatively forming three hundred chapters or dwellings. These dwellings represent the practical and gnoseological pathways the seeker must traverse to reach the ultimate goal.
This systematic organisation resembles a precise map of a spiritual expedition, where each dwelling signifies the seekers advancement along the path of reality.
The commentator of the book posits that the sulk comprises one thousand dwellings; however, Khwaja Ansaris division into three hundred dwellings is justified by the tripartite gradations.
This perspective envisions the mystical journey as an expansive firmament that may, at times, fit within a single handful or, at others, spread into an immeasurable plain.
Awakening constitutes the inaugural dwelling of the spiritual path, by which the seeker is transitioned from heedlessness to conscious awareness. This dwelling marks the departure from an ordinary, heedless existence towards a deliberate journey toward the Truth.
Awakening is likened to the sunrise that dispels the darkness of heedlessness and illuminates the seeker with the light of gnosis.
Ordinary people dwell in heedlessness and exhibit indifference towards worship and sin. This indifference constitutes a principal impediment to spiritual progression, which differentiates the seeker by their heightened spiritual sensitivity.
Heedlessness resembles a profound slumber that distances the human being from reality; the seeker attains liberation from this slumber through awakening.
Awakening is a challenging goal, not easily attained, because humans are submerged in heedlessness and worldly attachments.
This difficulty is akin to a formidable rock that the seeker must resolutely shatter in order to grasp the light of awakening.
Some individuals attain awakening solely at the moment of death or during the pressure of the grave (aght al-qabr), yet this belated awakening diminishes the value of spiritual progress in this worldly life.
This awakening is like a spark in darkness, sometimes kindled by the torment of the grave; however, worldly awakening constitutes a steadfast and enduring light.
The diverse classificationswhether three, seven, three hundred, or one thousand dwellingsderive from epistemological contraction and expansion (qab wa bas) of the spiritual truth. These classifications serve as conceptual tools to apprehend the singular path towards the Truth.
These classifications resemble the varied hues within a singular painting, each manifesting an aspect of the transcendent reality.
The three principal stations of the spiritual journey comprise: abandonment of creation (tark al-khalq), renunciation of the self (tark al-nafs), and relinquishment of desire for the Truth (raf al-ama min al-aqq), culminating in complete servitude (ubdiyyah).
These stations are likened to three gates, which the seeker must pass through to be freed from the bonds of attachment and attain unity with the Divine.
The truth of the spiritual journey is singular, and all its stageswhether contracted or expandedultimately guide towards the Divine Truth.
Sulk (spiritual progression) resembles a river that, branching through multiple tributaries, ultimately flows into the singular ocean of Truth.
The classifications of sulk have been analogised to the ul al-dn (fundamentals of religion), which are variably divided into two, three, or five principles; however, their ultimate reality is unified.
Justice (adl), as one of the fundamental principles in Shia theology, is distinguished from the Sunni perspective and occupies a unique station within Shia epistemology.
Justice stands as a pillar fortifying the edifice of Shia gnosis.
The principles of religion, in essence, are unified; their multiplicity is superficial and relative.
The Glorious Qurn states in the second verse of Srat al-Ar: Indeed, mankind is in loss (إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ). This verse portrays humankind in a state of loss and heedlessness, analogous to a profound slumber.
The tradition Al-ns nayym, idh mt intabah (People are asleep; when they die, they awaken) indicates that some awaken only at death, yet such awakening is belated.
The slik (spiritual traveller), endowed with spiritual awareness and sensitivity, differs fundamentally from the general populace. Spiritual progression is a profound, experiential practice that transcends mere outward knowledge.
The slik is akin to a traveller treading a spiritual path, whereas the common people wander in the sleep of heedlessness.
Neither piety (taqw) nor knowledge alone suffice for spiritual progression; heedlessness may persist even among the devout.
Piety and knowledge are instruments which, without awakening, do not convey the slik to the destination.
Awakening manifests in responsiveness to spiritual signs, such as sensitivity to truth and aversion to heedlessness.
The lower and higher ranks in sulk manifest reciprocally within one another. Repentance in the lower stages is a form of the repentance found in the higher stages.
The lower ranks accompany the slik in ascent, resembling an escalator that carries the steps along.
Ascending from the lower to higher ranks necessitates the volitional effort of the slik, rendering sulk an active endeavour.
The awliy (friends of God) are aware of the lower ranks, whilst the general creation remains ignorant of the higher ranks.
The muibbn (those who love God) advance through exertion, whereas the mabbn (those beloved by God) progress effortlessly by Divine grace.
The mabbn are likened to birds soaring in the sky of sulk on the wings of Divine grace.
Essentially, sulk is simple and singular, returning to the alif (the first letter of the Arabic alphabet symbolising unity in knowledge). The apparent complexities are mere external multiplicities.
The alif is like a straight line guiding the slik from the outset toward the destination.
Junayd stated: The end is a return to the beginning. Repentance at the beginning is from attachments, while at the end it is directed toward the Truth.
The beginner acts upon the self (nafs), while the culminator acts upon the Truth. This distinction elevates sulk from self-centeredness to Truth-centeredness.
The division of the spiritual journey into three hundred stations by Khwja has been deemed incomplete; the thousand stations division is regarded as more comprehensive. This critique illustrates the fluidity of sulk.
The divisions of sulk are essentially contractions and expansions of titles that recognise the unity of the path.
All classifications encompass the singular truth of sulk, expressed in either condensed or expansive forms.
Lesson thirty-one of Manzil al-Sirn, through a systematic explication of the spiritual stations, presents a comprehensive map of the sliks journey toward the Truth. The tenfold division of stations and the three hundred stations delineate sulk as a dynamic and purposeful journey commencing with awakening and culminating in complete severance. Awakening, as the inaugural station, guides the slik from heedlessness to consciousness, and the distinction between the muibbn and mabbn accentuates the role of Divine grace. The unity of sulks truth, within the contraction and expansion of divisions, manifests as a singular light in diverse forms. This lesson, by linking lower and higher ranks and emphasising the arduous nature of sulk, summons the slik to resolute determination and profound awareness. Under the supervision of Sadegh Khademi
