of Nokounam, may his sanctity be preserved (Session Thirty-Four Introduction Section 34)
Mystical wayfaring (sulk) constitutes a profound journey into the depths of existence, guiding the seeker from the darkness of the ego (nafs) towards the radiant lights of the heart and ultimate perfection (kaml). The thirty-fourth lesson of the esteemed treatise Manzil al-Sirn, focusing on the section entitled Qism al-Abwb (The Chapter of Doors), elucidates a pivotal stage within this path: a stage wherein, having traversed the preliminary phases (badyt), the seeker arrives at the threshold of the heart and commences to knock on the portals of perfection. This lecture stands as a luminous torchbearer, meticulously delineating the transformative transition from the ego to the heart through an eloquent and elevated discourse. Qism al-Abwb functions as a bridge between the initial stages of the spiritual journey and the exalted stations of the heart, whereby the wayfarer is emancipated from the shackles of worldly attachments and steered towards the manifestation of divine lights. The text herein embarks upon an inquiry into the degrees of self-purification, the removal of impediments, and the opening of the doors of perfection.
The thirty-fourth lesson inaugurates with the venerable phrase Bismillhir-Ramnir-Ram and introduces Qism al-Abwb as a stage in which the seeker, having completed the badyt, knocks upon the doors of perfection: Fa-taqrau (abwba al-kaml) inda nihyati al-bidyti ar-rfiati lil-mawni al-qiati lil-aliq
. This statement functions as a precise schematic map, charting the process of transition from the preliminary phases of the spiritual path towards the heart and perfection. The doors of perfection represent gateways to sublime spiritual stations that are unlocked through the removal of inner hindrances and the severance of material attachments. This process acts as a key, unfastening the locks of the nafs, thereby guiding the seeker towards the heart, the locus of the manifestation of divine lights.
The appellation Abwb (Doors) is ascribed to this section because the seeker, having navigated the stages of the badyt and attained awakening concerning their actions, transcends the common state and arrives at the threshold of the heart. The nafs, which in the badyt is subdued through ascetic practices and the hearing of divine promises and warnings, is transformed into a bba doorway or entrance to the heart. This door acts as a gateway which, when knocked upon, opens the seeker to the realms of perfection. This process demands the removal of the nafs impediments and the severance of worldly attachments, thereby effectuating the transition from the domain of the nafs to that of the heart.
This lecture describes Qism al-Abwb as a passage through which the seeker moves from the dominion of the commanding (al-nafs al-ammrah) and reproaching (al-nafs al-lawwmah) selves towards the heart. The heart, resembling a polished mirror, is the locus for the manifestation of the divine Names and Attributes, and entry thereto necessitates the opening of the doors of perfection. This opening represents a challenging journey, leading the wayfarer from the darkness of the nafs toward the illumination of the heart.
The badyt are akin to a soil wherein the non-mystic seeker employs instruments such as awakening to ones actions (yaqah), self-accounting (musabah), ascetic discipline (riyah), and listening to divine promises and warnings (sam al-wad wa al-wad) for self-purification. This stage serves as the receptacle for the common attributes, wherein the nafs remains the central axis of the spiritual journey, and the heart is not yet fully engaged. In contrast, within Qism al-Abwb, the seeker arrives at the threshold of the heart and encounters states such as sorrow (uzn), fear (khawf), awe (ashfaq), and piety (wara). These states function as rungs on a ladder elevating the seeker from the realm of the nafs towards the heart.
During the badyt, the nafs constitutes the axis of the spiritual journey. The seeker endeavours to restrain it through spiritual exercises such as asceticism and self-examination. The nafs at this juncture is like a wild horse tamed by the reins of discipline and the whip of self-accounting. Nonetheless, this taming does not yet bring the seeker to the heart. One who remains confined within the nafs, despite cognizance of divine commandments, is incapacitated from actualising them and ultimately succumbs to the nafs desires. The lecture characterises the nafs in the badyt as a prison that must be unlocked by spiritual tools so the seeker may reach the threshold of the heart.
The transition from the nafs to the heart resembles a journey from darkness to light. The seeker in the badyt contends with the commanding and blaming selves (nafs al-ammrah wa al-lawwmah), which delude him through the adornment of worldly pleasures and carnal desires. However, through ascetic discipline and the hearing of divine promises and warnings, the nafs begins to move towards becoming the reproaching self. The reproaching self, akin to an awakened conscience, rescues the seeker from heedlessness and guides him towards the heart. This process demands the removal of internal obstacles and the severance of material attachments, culminating in Qism al-Abwb.
And as for him who fears the standing before his Lord and restrains the soul from (his) desires.
This verse affirms the process of restraining the nafs and progressing towards perfection, where the seeker, by means of fear and self-restraint, advances towards the heart.
Removing obstacles and severing attachments constitute two distinct yet complementary processes within Qism al-Abwb. The removal of obstacles resembles the gradual clearing of numerous small stones from the path, while severing attachments resembles the fracturing of a massive rock, necessitating profound effort and layered stages. The obstacles encompass the carnal forces of the nafs, such as lusts and reprehensible habits, whereas attachments refer to deep-seated material and worldly dependencies. This lecture portrays these dual processes as the two wings enabling the seekers flight towards perfection.
In Qism al-Abwb, the seeker encounters affective states such as sorrow and fear. Sorrow manifests as a sigh arising from the depths of the seekers heart, indicative of lost opportunities for spiritual good in the past. Fear acts as a shadow cast by an uncertain future upon the heart, evoking dread of divine retribution. These twin states function as wings awakening the seeker from heedlessness and propelling him towards perfection.
Sorrow is a lament over past shortcomings and squandered opportunities, while fear pertains to apprehension regarding the consequences of ones actions in the future. This lecture links sorrow to the past and fear to the future, considering both as motivating forces towards the heart.
(vigilance) manifests as a constant caution that protects the seeker from spiritual ruin. Accompanied by hope for deliverance, this state sustains the seekers dynamic progression. Khushyah, on the other hand, is a profound and enduring fear derived from divine knowledge. The Quran states:
Only those of His servants who possess knowledge truly fear Allah.
Khushyah is the hallmark of genuine knowledge deeply rooted in the hearts of the true scholars, compelling them to perpetual obedience to God. This lecture presents khushyah as a permanent state emerging from the unveiling of divine knowledge.
Khush is the humility that inclines the seeker towards obedience before divine grandeur. Ikhbt signifies total surrender in which the seekers personal will dissolves, and only the divine will operates within him. Ikhbt is likened to the state of a light-winged bird yielding to the breeze of the divine will without resistance.
Zuhd is the lightening of the burden of worldly attachments, rendering the seeker self-sufficient in lawful (all) matters of the world. War, however, constitutes a loftier station entailing complete dissociation from all but the Truth. This lecture associates zuhd in the badyt with abstinence from the unlawful (arm), and in the abwb with indifference towards the lawful. War represents a summit where the seeker is freed from all attachments, dependent solely on the Truth.
Inqit signifies the total severance of attachments, while tabattul entails the absolute renunciation of everything but the Truth. Tabattul resembles a bird freed from the cage of this world, soaring solely towards the Truth. At this stage, no stirrings of the nafs affect the seeker; only divine obligation compels his motion. This lecture identifies tabattul as the hallmark of the perfection of Gods friends (awliy), who are shielded from nafs provocations.
The saints of God (awliy) resemble mirrors reflecting the Divine Presence in their conduct. This lecture cites exemplary conduct from the lives of Imam Al (peace be upon him) and Imam usayn (peace be upon him), portraying tabattul as a state wherein the impulses of the nafs exert no influence over the seeker. The generous conduct of Imam usayn towards urr stands as a manifestation of tabattul, wherein no hatred prevails except hatred for God, and no love exists save the love of God within the seekers heart.
When urr approached Imam usayn, the latter treated him as one of his own family despite the latters role as an adversary, embodying the perfection of divine love and detachment.
The thirty-fourth lesson of Manzil al-Sirn introduces Qism al-Abwb as the crucial gateway between the preliminary spiritual stages and the consummation of the journey at the hearts perfection. This section intricately describes the inner affective states that accompany the seekers transition, underscoring the importance of removing obstacles, severing attachments, and cultivating spiritual vigilance and reverence. The ultimate aim is the state of tabattul, where the seeker is wholly dedicated to God, free from the nafs dominion, and aligned solely with the divine will. The lives of the awliy serve as exemplars of this sublime station, encouraging the wayfarer to continue knocking on the doors of perfection with hope and perseverance.
The seeker, within the category of gates, attains Divine bounties and blessings by perceiving the Divine favour (Ramah). This mercy is akin to a stream flowing from the fountainhead of Divine grace, which quenches the thirst of the seeker. This discourse links Ramah with the Divine blessings and favours, which, when observed, guide the seeker towards perfection.
Raghabat (aspiration) is the fervent yearning that draws the seeker towards the Truth. This state is likened to a flame ignited within the seeker's heart, leading him towards union with the Divine. This discourse presents Raghabat alongside Raj (hope in Divine mercy), both of which strengthen the seeker's spiritual motivation and direct him towards the heart.
Within the category of gates, the light of the heart shines upon the self as the sun does upon all it illumines, rendering it obedient. This process resembles the alchemical transformation whereby the self is liberated from the dominion of worldly desires and guided towards obedience to the heart. This discourse regards this stage as the apex of the gates, wherein the self, influenced by the light of the heart, becomes an instrument for the fulfilment of the Divine Will.
The unity of the self and the heart is akin to the confluence of two rivers ultimately merging into the ocean of the Truth. At this stage, the seeker eradicates alienation between the self and the heart, rendering the self submissive to the heart. This process necessitates the continual striking upon the doors of perfection, so that the light of the heart may irradiate the self and guide it towards perfection.
