Analytical Elucidation of the Introduction to Manzil al-Sirn of Nokounam (May his sanctity prevail) Session Thirty-Seven (Introduction, Section 37)
The venerable work Manzil al-Sirn, authored by Khwja Abdullah Ansr, provides a comprehensive and methodical blueprint of the stages of mystical progression, guiding the spiritual wayfarer from heedlessness toward Divine proximity. The thirty-seventh lecture of this treatise is devoted to an exposition of the Chapter of Principles (Bb al-Ul), which constitutes the gateway to the heartly stations. This lesson marks a pivotal juncture in the spiritual journey, wherein the nafs, having matured through the ranks of Badyt, Abwb, Mumalt, and Akhlaq, transforms from a hindrance into a determining guide, thus activating the qalb as the innermost reality of the human being. This passage serves as a bridge, leading the seeker from the confines of the carnal self toward the expansiveness of the inner realm and Divine proximity. In this redaction, the lecture content has been rendered in an erudite, scientific, and academic register, suitable for scholars and experts in Islamic mysticism, providing a thorough and cohesive resource. All critical points and associated analyses are meticulously preserved, without omission or abridgment, arranged in a systematic structure enriched by literary metaphors and semantic linkages.
The mystical journey in Manzil al-Sirn commences with the Badyt (Beginnings) and progresses through Abwb (Gates), Mumalt (Interactions), and Akhlaq (Ethics), culminating in the maturation of the selfs stations. These stages function as a ladder, guiding the wayfarer from primal heedlessness toward self-expansion and spiritual widening. The Badyt awaken the seeker through repentance and vigilance, rousing them from the slumber of oblivion; the Abwb identify and remove impediments; the Mumalt establish righteous deeds; and the Akhlaq, embodying virtues such as patience, contentment, gratitude, modesty, sincerity, altruism, humility, chivalry, and expansiveness, perfect the nafs.
These stages resemble fertile soil nurturing the seed of gnosis, thereby preparing the seeker for inner blossoming.
Inbis, as the final station within the ethical ranks, epitomises the ultimate perfection of the nafs. This state, accompanied by chivalry and gallantry, liberates the self from contraction and fear, leading to spaciousness and courage. Expansion is likened to a flower blossoming fully from its bud, unveiling all latent potentials of the nafs.
This openness resembles a gate opening towards the garden of knowledge; however, at this stage, the nafs reaches its inherent limitations.
Having attained expansion, the nafs confronts its intrinsic limitations, rendering further growth impossible. As a flower wilts after full bloom, so too does the nafs decline following expansion. Yet, unlike the flower, the human, by entering the chapter of the heart, transcends these limitations and continues inner growth.
This limitation is akin to a shoreline where the river of the nafs halts, while the heart is an infinite ocean guiding the seeker toward the limitless.
The nafs, which previously obstructed spiritual progression due to its rebellion and attachments, upon maturing through ethical ranks, becomes a determining factor and assistant to the heart. This metamorphosis marks the transition from the superficial to the profound phase of the journey.
This transformation resembles a soldier turning from mutiny to obedience, entering service under the sovereign authority of the heart.
The Chapter of Principles (Bb al-Ul), also termed the Chapter of the Heart, marks the commencement of the heartly stations in the spiritual path. At this juncture, the nafs reaches maturation and the qalb, as the human inner essence, is activated. These stations include niyyah (intention), azm (resolve), irada (will), adab (etiquette), yaqn (certainty), uns (intimacy), dhikr (remembrance), faqr (spiritual poverty), ghin (spiritual sufficiency), and imah (infallibility), guiding the seeker toward Divine proximity.
This chapter resembles a gate leading the wayfarer from the city of the nafs to the realm of the qalb.
They have hearts wherewith they understand not, and they have ears wherewith they hear not, and they have eyes wherewith they see not. They are like cattle; nay, they are worse: these are heedless ones. (Quran 7:179, )
This verse alludes to hearts that remain latent and inactive, existing in potentiality rather than actuality.
Such a heart is like a dormant lamp awaiting the flame of illumination.
The nafs in the initial stages is engrossed in carnal appetites such as chivalry, gallantry, and expansion, which are self-centered enjoyments. Conversely, upon activation, the qalb transcends these appetites and proceeds toward the inner truth. The heart constitutes the existential centre of the human being, initiating the journey toward God through intention, resolve, and will.
The nafs resembles a shadow fading in the hearts light; the heart is the sun illuminating reality.
In the mystical framework, the nafs and qalb represent two existential dimensions of the human. Contemporary materialistic approaches deny the existence of the soul or spirit, focusing exclusively on behavioral functionalities. Such perspectives fail to grasp the profound distinction between the nafs and the qalb, necessitating reconsideration within ethical philosophy and psychology.
This critique acts as a mirror reflecting the deficiencies of modern sciences vis--vis mystical wisdom.
Upon activation, the heart first forms niyyah (intention), denoting readiness and gathering for movement. This is followed by azm (firm resolve), which culminates in irada (will), actualising the decision. These three stations delineate the gradual stages of the hearts progress.
These stages resemble sparks igniting the hearts engine, propelling the seeker toward their destination.
To enter the heartly stations, the seeker must transcend carnal desires, including pleasures derived from chivalry, contentment, and gratitude. This detachment signifies liberation from dependency on carnal deeds and virtues, shifting the seeker from egocentrism toward Divine-centredness.
Such detachment is akin to breaking the chains of the nafs, enabling the wayfarer to soar into the skies of gnosis.
Many seekers halt at the selfs stations, engrossed in carnal pleasures such as the gratification found in gallantry or worship. While this represents a relative perfection, it impedes attainment of heartly perfection.
Such stagnation is comparable to standing still at the rivers edge, whereas the destination lies in the boundless ocean of the heart.
Sincere intention, as the first fundamental principle within the chapter of the heart, is an inward truthfulness distinct from the apparent sincerity of the nafs. This sincerity constitutes the foundation of all heartly perfections, guiding the wayfarer toward Divine proximity.
Truthfulness, as a principle of perfection, constitutes the foundational base upon which equity considered as its cubic expansion consummates the fullness of virtues. Every equitable individual is truthful; however, not every truthful person is necessarily equitable. Equity functions analogously to a cube, elevating the square of truthfulness into a three-dimensional perfection.
This metaphor acts as a reflective mirror, revealing the depth and breadth of truthfulness and equity within the spiritual conduct of the seeker.
Music and singing, regarded as sensual indulgences, attenuate the faculty of will, thereby impeding chastity and nearness to the Divine. Conversely, dhikr (remembrance), Quranic recitation, solitude, and seclusion serve to fortify the will. The Holy Quran states in Surah Ash-Shuara, verse 89: And those who guard against the greed of their soulsthose are the successful.
Music may be likened to a slippery soap, rendering the soul unsteady and obstructing steadfastness against transgression; in contrast, dhikr resembles a stone that anchors and consolidates the will.
Divine nearness is attainable solely within the realm of the heart, for the heart is the nucleus of the human interior and the locus of Divine manifestation. A sacred hadith Qudsi proclaims: Neither My earth nor My heaven can contain Me, but the heart of My believing servant contains Me. This profound statement underscores the grandeur of the believers heart, capable of receiving Divine effulgence.
The heart is comparable to an urn, encompassing the infinite treasure of the Divine.
Etiquettethe subsequent station of the heartdenotes observance of Divine boundaries in the presence of the Truth. The protocols of Divine presence distance the seeker from carnal desires and direct them towards nearness. This etiquette manifests in acts of worship such as tawaf (circumambulation), wherein Divine limits are scrupulously respected.
Etiquette is akin to a resplendent garment that adorns the seeker within the Divine court.
Certainty unfolds in the stages of ilm al-yaqn (knowledge of certainty), ayn al-yaqn (eye of certainty), and aqq al-yaqn (truth of certainty). It reaches its zenith in the manifest stage (aqq al-yaqn), which facilitates intimate familiarity with God. This highest form of certainty constitutes the witnessing of Divine Reality, elevating the seeker to the pinnacle of gnosis.
Certainty resembles a luminous light that dispels the darkness of doubt and illumines the heart towards the ultimate truth.
Intimacy, as the ensuing station of the heart, connotes affection and closeness to God, culminating in heartfelt remembrance (dhikr al-qalb). Such remembrance is the fruit of profound intimacy and continuous presence before the Truth, safeguarding the seeker from negligence and oblivion.
Intimacy is likened to a gentle breeze steering the heart towards the garden of remembrance, whose scent intoxicates the heart.
Poverty signifies emancipation from attachments to anything other than the Divine. This station of singularity liberates the seeker from egocentrism and directs them towards Divine-centredness. This poverty does not denote misery but rather stewardship over all things and independence from all save God.
Poverty is analogous to a mirror reflecting naught but the image of the Divine.
Self-sufficiency (ghin), meaning the hearts independence from all but God, culminates in innocence (imah). Innocence is a light that restrains the heart from sin and elevates the seeker to the station of their ultimate desire and perfection. The hadith Ghin is the richness of the heart alludes to this spiritual self-sufficiency.
Self-sufficiency is like a spring that quenches the heart with pure Divine light, while innocence is a fortress that shields this spring from contamination.
Lesson Thirty-Seven of Manzil as-Sirn, through its exposition of the fundamental principles, systematically delineates the transformative journey from the nafs (lower self) to the heart. It underscores the culmination of the nafss stations (the beginnings, gates, transactions, and ethics) and the commencement of the hearts stations (intention, resolve, will, etiquette, certainty, intimacy, remembrance, poverty, self-sufficiency, and innocence). Thus, it guides the seeker from sensual indulgences towards Divine proximity. After its expansion and perfection, the nafs transmutes into the hearts determinant, which, once activated, proceeds towards the inner truth. This journey, enriched by literary metaphors, is portrayed as a voyage from the city of the nafs to the land of the heart, where the seeker transcends the limitations of the lower self to attain spiritual vastness.
Supervised by Sadegh Khademi
