of Nokounam Session Thirty-Four (Introduction, Part 34)
Mystical spiritual journeying (Sulk Irfn) may be likened to a profound voyage into the depths of existence, wherein the traveller (Slik) is guided from the obscurities of the nafs (lower self) towards the luminous effulgence of the heart and ultimate perfection. The thirty-fourth lecture of the noble Manzil al-Sirn centres upon the Qasam al-Abwb (Oath of the Doors), elucidating a pivotal stage along this path; a stage in which the seeker, having traversed the initial stations (Badyt), reaches the threshold of the heart and begins to knock upon the gates of perfection. This lecture, akin to a radiant torch, meticulously and eloquently delineates the transition from nafs to qalb (heart). The Qasam al-Abwb serves as a bridge between the preliminary phases of the spiritual journey and the exalted stations of the heart, liberating the Slik from the shackles of carnal attachments and leading them towards the locus of divine illumination. The text herein undertakes an in-depth exploration of the stages of soul-purification, removal of impediments, and the opening of the doors of perfection.
The thirty-fourth lesson commences with the revered invocation Bismillhir-Ramnir-Ram and introduces the Qasam al-Abwb as a stage whereby, upon completion of the Badyt, the Slik knocks upon the doors of perfection:
Fataqrau (abwbal-kaml) inda nihyatil-badytir-rfiatil-mawniil-qiatil-aliq.
This phrase serves as an exacting blueprint illustrating the transition from the early stages of the path towards the heart and spiritual perfection. The doors of perfection represent the gateways to lofty spiritual stations, which are opened through the removal of inner obstructions and the severing of material attachments. This process functions as a key unlocking the shackles of the nafs, thereby guiding the Slik towards the heart, the locus of the manifestation of Divine Lights.
The designation Abwb (Doors) arises from the fact that the Slik, having traversed the initial stages of the Badyt and awakened to an awareness of their actions, transcends the common state to arrive at the threshold of the heart. The nafs, which in the Badyt is tamed through austerities and the divine promise and threat, becomes transformed into a Bb a gateway or entrance to the heart. This gate acts as a portal which, when knocked upon, unfolds the path towards perfection. This transformation necessitates the removal of nafs-centric impediments and the severing of worldly attachments, enabling the transition from the realm of the nafs to that of the heart.
This lecture portrays the Qasam al-Abwb as a passage wherein the Slik moves from the dominion of the commanding and inciting nafs (ammrah and mulhimah) to the blaming nafs (lawmah) and subsequently the heart. The heart, resembling a polished mirror, is the locus of the Divine Names and Attributes manifestation; entry into it demands the opening of the doors of perfection. This opening is a strenuous journey, guiding the seeker from the darkness of the nafs to the light of the heart.
The Badyt may be conceived as a soil wherein the non-mystic traveller utilises tools such as vigilance (Yaqah) regarding ones deeds, self-accountability (Musabah), rigorous spiritual disciplines (Riah), and listening to divine promises and warnings (Sam al-Wad wal-Wad) to purify the nafs. This stage is the domain of the common qualities, wherein the nafs remains the principal axis of the path and the heart is not yet fully engaged in the process. Conversely, in the Qasam al-Abwb, the seeker attains the threshold of the heart and encounters states such as sorrow (uzn), fear (Khawf), compassion (Ishfq), and abstinence (Wara). These states act as steps by which the Slik ascends from the realm of the nafs towards the heart.
During the Badyt, the nafs constitutes the fulcrum of the path, and the Slik endeavours to master it through spiritual exercises such as asceticism and self-accountability. At this stage, the nafs resembles a wild horse, tamed by the reins of discipline and the whip of self-examination. Yet, this taming has not yet ushered the seeker into the heart. Those who remain confined within the nafs, despite their awareness of divine commands, find themselves incapable of acting accordingly, succumbing instead to carnal inclinations. This lecture portrays the nafs at this juncture as a prison which must be emancipated through spiritual means to reach the threshold of the heart.
The movement from the nafs to the heart is akin to a journey from darkness into light. In the Badyt, the Slik confronts the inciting and commanding nafs, which seduces them with the adornments of the world and lusts. However, through asceticism and the reception of divine promises and threats, the nafs progresses towards becoming the blaming nafs. The blaming nafs, like an awakened conscience, rescues the seeker from heedlessness and directs them towards the heart. This process necessitates the removal of inner barriers and severing of material attachments, which reaches its zenith in the Qasam al-Abwb.
This verse affirms the process of mastering the nafs and advancing towards perfection, whereby the seeker, through fear and restraint of the nafs from desire, takes steps towards the heart.
The removal of obstacles and severing of attachments are two distinct yet complementary processes within the Qasam al-Abwb. Removing obstacles resembles the gradual clearing of numerous small stones from the path, whereas severing attachments is akin to breaking apart a colossal rock, demanding profound effort and graded stages. Obstacles pertain to carnal powers such as lusts and vile habits, while attachments refer to deep material and worldly dependencies. This lecture introduces these dual processes as the two wings of the Sliks flight towards perfection.
In the Qasam al-Abwb, the seeker encounters states such as sorrow and fear. Sorrow is like a sigh that arises from the depths of the heart, pointing to lost opportunities of goodness in the past. Fear resembles a shadow cast by an uncertain future upon the seekers heart, stirring a dread of divine retribution. These twin states serve as wings that awaken the Slik from heedlessness and direct them towards perfection.
Sorrow is a grief related to past shortcomings and missed opportunities, while fear is a concern regarding the consequences of future actions. This lecture correlates sorrow with the past and fear with the future, considering both as motives propelling the seeker towards the heart.
Compassionate caution is akin to a continual vigilance that preserves the Slik from harmful ends. This state, coupled with hope for deliverance, maintains the seeker on a dynamic spiritual path. Reverential fear, however, is a profound and abiding dread born of divine knowledge. The Quran states:
Reverential fear signifies true knowledge that has firmly taken root in the hearts of the genuine scholars of truth, compelling them to perpetual obedience to God. This lecture introduces reverential fear as a permanent state arising from the unveiling of divine knowledge.
Humility is likened to a modesty that compels the seeker to obedience before Divine Majesty. Submission, however, is a complete surrender in which the individuals personal will dissolves, leaving only the divine will to operate within. Submission resembles a state where the seeker, like a light bird, yields to the breeze of the divine will, manifesting no resistance.
Asceticism (Zuhd) may be understood as the alleviation of the burden of worldly attachments, whereby the spiritual traveller (salik) becomes self-sufficient and independent of the lawful enjoyments of this world. Abstinence (Wara), however, represents a more exalted stage that culminates in complete severance from anything other than the Truth. This discourse associates asceticism initially with refraining from the forbidden, and subsequently, in its higher dimensions, with indifference even towards the permissible. Abstinence is portrayed as the summit at which the seeker is emancipated from all attachments and solely dependent upon the Truth.
Disengagement (Inqita) signifies the total cessation of worldly attachments, whereas spiritual detachment (Tabattul) connotes a complete abstraction from anything other than the Divine Truth. Tabattul resembles a state wherein the seeker, like a bird freed from the cage of the world, soars solely towards the Truth. In this exalted condition, no provocation emanating from the nafs (lower self) influences the aspirant; only the Divine command impels his movement. This treatise considers tabattul a hallmark of the perfection of the friends of God (awliya), who are thus protected from carnal provocations.
The friends of God function as mirrors that reflect the manifestation of the Divine Truth in their conduct. This discourse, through citing exemplary behaviour from the lives of Imam Ali (peace be upon him) and Imam Husayn (peace be upon him), introduces tabattul as a state wherein the stirrings of the nafs bear no influence upon the seeker. The noble comportment of Imam Husayn towards Hurr ibn Yazid exemplifies tabattul, wherein no resentment exists except that rooted in love for God, and no affection other than love for God dwells in the heart of the seeker.
When Hurr approached Imam Husayn, the Imam treated him as one of his own progeny. Such conduct did not stem from carnal impulse but was born out of Divine obligation. This discourse regards this conduct as a clear sign of tabattul and complete disengagement from that which is other than the Truth, whereby the seeker acts solely according to the Divine will.
Provocation constitutes a reaction arising from the nafs and worldly desires, while divine obligation (taklf) is an act performed in accordance with Divine will. Through examples from the biographies of the awliya, this discourse demonstrates their immunity to carnal provocations, acting solely upon hatred for God (bughd lillah) and love for God (hubb lillah). For instance, when Amr ibn Abdd insulted Imam Ali, the Imam acted not from nafs provocation but from divine mandate. This distinction highlights the fundamental difference between the worldly man and the true seeker.
The seeker at the stage of tabattul resembles a bird released from the cage of the nafs, flying solely towards the Truth. This discourse critiques erroneous conceptions and stresses that tabattul does not signify indifference or insensibility; rather, it is a state in which the seeker is both vigilant and utterly abstracted from all that is other than the Truth.
Within the section of the spiritual realms (aqsm al-abwb), the seeker, upon witnessing the Divine mercy (rahmah), attains access to divine blessings and beneficences. Mercy is likened to a stream flowing from the fountainhead of Divine grace, quenching the thirst of the seeker. This discourse links mercy to divine blessings and bounties, which, upon their observation, guide the seeker towards perfection.
Aspiration (raghbah) is the passionate yearning that draws the seeker towards the Truth. This state resembles a flame kindled in the seekers heart, guiding him towards union with the Divine. This discourse introduces raghbah in conjunction with hope (raja), the hope for Divine mercy, both of which invigorate the seekers spiritual motivation and bring him nearer to the heart.
Within the realms section, the illumination of the heart shines upon the nafs like the sun, compelling it to obedience. This process resembles the alchemical transformation whereby the nafs is liberated from the dominion of worldly desires and directed towards obedience to the heart. This discourse regards this stage as the pinnacle of the spiritual realms, wherein the nafs, influenced by the hearts light, is transformed into an instrument for the realisation of Divine will.
The unity of the nafs and the heart is analogous to the confluence of two rivers, which ultimately join the ocean of the Divine Truth. At this stage, the seeker removes the estrangement between the nafs and the heart, compelling the nafs to obey the heart. This process necessitates the continual knocking upon the doors of perfection so that the hearts light may shine upon the nafs and guide it towards perfection.
The thirty-fourth lesson of Manzil al-Sirn functions as a mirror reflecting the process of transition from the initial stages (badyt) to the section of the spiritual realms (aqsm al-abwb). This discourse presents the realms as a passage through which the seeker, by persistently knocking upon the doors of perfection, moves from the dominion of the nafs towards the heart. The badyt serve as a vessel for the purification of the nafs by means such as wakefulness, self-accountability, and austerity, while the realms constitute a stage where the seeker, through states such as sorrow, fear, awe, humility, submission, asceticism, abstinence, disengagement, and spiritual detachment, is guided towards the heart. These states resemble steps elevating the seeker from the darkness of the nafs to the light of the heart. The conduct of the friends of God, including Imam Ali and Imam Husayn, exemplifies spiritual detachment and complete disengagement from anything other than the Truth, acting solely upon Divine command. Ultimately, the hearts illumination renders the nafs obedient and directs the seeker towards existential unity.
Supervised by Sadegh Khademi
