Derived from the fortieth session of the lectures by Nekounam (may his sanctity be revered), this segment focuses on the introduction to the sacred text Manzil al-S'irn, specifically elucidating the section dedicated to the Wilaya (Guardianship) category.
Mystical traversal is analogous to a journey from the obscurities of the self (nafs) to the radiant lights of the spirit (r), whereby the seeker (slik) is guided upon the path of Divine proximity towards successive stages of spiritual perfection. The fortieth lesson of the venerable Manzil al-S'irn, centred upon the section of Wilaya, expounds a sublime stage in this spiritual itinerary: a stage that is the fruit of preceding states (awiyah) and conditions (awl), leading the seeker from the domain of the heart to the threshold of the spirit. Wilaya represents the summit where Divine manifestations, like lightning, illuminate the heart of the slik and elevate him to a station of capacity and nearness to the Lordship (rubbiyyah). This lecture series delineates, with profound expression and novel metaphorical imagery, the process of attaining the station of the spirit and the gradations of Wilaya.
The fortieth lesson opens with the sacred phrase Bismillhir-Ramnir-Ram and introduces the Wilaya section through a mystical articulation:
"Then (dhawq) is the attainment of the station of the spirit and the shimmering lights of (wilyt) akin to a glance heralding manifestation, and (waqt) the predominant moment where the state overrules the judgement of knowledge, resulting in variegation."
Here, dhawqliterally taste or savorsignifies a sip of the nectar of truth; a visionary experience of reaching the spirits station that, with the brilliance of Wilayas lights, guides the slik like a lightning flash in a dark night towards Divine manifestation. The term la denotes a fleeting moment of witnessing the Divine Essence, comparable to a fleeting glance from the Beloved that enraptures the seekers heart. Conversely, waqt refers to a broader interval during which the mystical state (l) predominates over theoretical knowledge (ilm), thereby exposing the slik to talwn, that is, the mutability of spiritual conditions. Within Islamic mysticism, dhawq embodies the direct and immediate apprehension of Reality, transcending rational argumentation, ushering the slik to the threshold of the spirit. This experience serves as the prologue to entering the Wilaya station, where the seeker encounters Divine manifestations and takes flight from the hearts realm to the spirits exalted domain. Wilayathe plural of Wilayahconstitutes the culmination of the prior stages of the journey, namely awiyah and awl, and transports the slik to the zenith of Divine proximity.
This lecture references the revered adth:
Man lam yarif imm zamnih mta mtata al-jhiliyya
which the translator renders as: Whoever does not know the Imam of his time dies the death of ignorance. This adth underscores the imperative of cognising the station of Wilaya. The absence of such knowledge consigns the seeker to a state inferior even to spiritual life, as though he dwells in the darkness of ignorance, deprived of the light of truth. In Shii mysticism, knowledge of the Imam is not merely an external recognition but an inner comprehension and existential attachment to the station of Imamate, which guides the seeker towards Divine Reality. This knowledge acts as a key unlocking the chains of ignorance, leading the seeker from the darkness of the self to the lights of the spirit. Without this cognisance, the seekers path remains incomplete, leaving him ensnared in inferior stations.
The lecture delineates a systematic structure of the mystical path as follows:
"In the course of ascent and descent, we have arrived at eight sections; each section comprises ten chapters, each chapter divides into three parts; three times seven equals twenty-one, multiplied by ten yields two hundred and forty, and the book then follows sixty more, amounting to three hundred."
This detailed numerical schema functions as a precise map, depicting the stages of the path from the origins to Wilaya. The eight principal sections each contain ten chapters, with each chapter subdivided into three parts, culminating in three hundred stations. Such an arithmetical organisation manifests the order and method inherent in the mystical itinerary and reveals the comprehensiveness of this spiritual journey. The number three hundred symbolises the perfection of the stages, indicating the breadth and profundity of this spiritual voyage. Each section represents a transformative phase of the seekers being, from the purification of the self in the initial stages to arrival at the station of the spirit within Wilaya. This structure directs the seeker towards a sublime goal and protects him from deviation along the way.
Mystical traversal is mapped across three principal domains: the self (nafs), the heart (qalb), and the spirit (r). The lecture affirms:
"Within these eight chapters, we have identified three primary landing places and three comprehensive abodes, namely: nafs, qalb, and r."
These three realms represent three stations in the path of spiritual progress, illustrating the seekers ontological transformation from self-centeredness to Divine proximity. The nafs corresponds to the preliminary stage, concerned with corporeal and outward matters; the qalb constitutes the centre of emotional and spiritual transformations; and the r is the station of Divine manifestation and connection to Reality. These three spheres function as steps leading the seeker from the earthly realm of nafs to the celestial heights of r. Each phase necessitates particular faculties and states that prepare the seeker for transition to the subsequent stage. The nafs is akin to soil in which the seeds of spiritual traversal are sown; the qalb resembles a sapling nurtured by love and spiritual ardour; and the r stands as a tree that bears the fruit of Wilaya.
The first section introduced the Wilaya section as the fruition of the preceding stages of the path and clarified its station within the mystical journey. Dhawq, as a sip of truth, elevates the seeker to the spirits station, while knowledge of Wilaya acts as the key to liberation from spiritual ignorance. The systematic structure of the path, demarcated by the three domains of nafs, qalb, and r, offers a comprehensive map of this journey. This section, relying on metaphorical imagery and mystical concepts, prepares the seeker for the forthcoming stages.
The lecture describes the stage of the nafs thus:
"Prior to the principles, there existed the nafs, encompassing the beginnings, transactions, and ethics. Like one who says: I desire to be a good person! All these belong to the nafs."
This stage includes the beginnings (badyt), transactions (mumalt), and ethics (akhlaq), all residing within the domain of the nafs. The seeker at this stage is motivated by personal incentives and apparent pleasures, akin to a child seeking reward for his deeds. Although valuable, these matters remain limited and incomplete in comparison to the higher stations. The nafs resembles a thin sheet upon which the wheels of the path turn but lacks the robust chassis required to bear the heavy load of Wilaya. This stage, due to its attachment to material desires, cannot culminate in the station of Wilaya. The seeker may attain pleasure through worship or virtuous acts; however, such pleasures remain confined within the sphere of the nafs.
The lecture refers to the mystical maxim:
All the virtues of the righteous are the sins of the near ones.
This statement highlights the gradations of deeds. The virtues of the righteous, in contrast to the near onesthose who have drawn close to Godare deemed as sins, for the formers actions often carry selfish motives. Even the smallest good deed, such as feeding a morsel to a wolf, merits reward before God, yet in the ranks of the near ones, these deeds lose value due to a lack of absolute sincerity. This notion serves as a mirror prompting the seeker to scrutinise his intention. Good deeds at the nafs stage, despite their reward, cannot elevate the seeker to Divine proximity. The lecture thus calls the seeker towards a purity wherein no motive other than Divine pleasure subsists.
To clarify the difference between nafs and qalb, the lecture employs the metaphor of a car:
"What is the difference between nafs and qalb? The nafs is like the wheels on a sheet; thus all beginnings, chapters, transactions, ethics are all the sheet, meaning nafs."
Within this analogy, the nafs corresponds to the sheet metal (the cars outer body), whereas the qalb is the chassis (the main structural framework). The nafs lacks the existential depth necessary to bear the burden of the spiritual journey; it functions as the superficial plane where actions take place. The qalb, by contrast, embodies the centre of spiritual transformation, connecting and supporting the spirit. Without the qalbs firmness, the journey cannot advance beyond superficial levels.
This section highlighted the limitations of the nafs stage and the crucial importance of transcending from the domain of desires to that of the heart. The virtues of the righteous, while commendable, are insufficient for Wilaya due to their partial attachment to self-interest. The metaphor of the car elucidated the distinction between nafs and qalb, underscoring the qalbs vital role as the foundation for spiritual advancement.
In this explication of the Wilaya sections introduction within Manzil al-S'irn, the core mystical principles governing the seekers journey towards the spirit were laid bare. Dhawqthe visionary taste of truthand knowledge of Wilaya were underscored as pivotal for attaining Divine proximity. The structured approach, moving through the domains of nafs, qalb, and r, provides an encompassing framework for understanding the spiritual path. Overall, this segment invites the seeker to contemplate the nature of his spiritual states, the authenticity of his intentions, and the essential requirement of knowledge and experiential realization on the path to Wilaya. By embracing this wisdom, the slik aspires to transcend self-centered attachments and bask in the lights of Divine manifestation.
The heart is akin to a furnace which, fueled by the fire of love, generates a spiritual heat. This heat emancipates the seeker from the coldness of the carnal self and propels them towards divine ardour and love. At this stage, love is not a mere tyrannical impulse of the ego, but rather a potent force that emanates from faith and connection to the Truth. With such a heart, the seeker attains a stage where divine love predominates over their entire being.
The lecture emphasises the importance of the spirit in attaining wilayah:
It is possible for a person to have a self but lack a heart; to have a heart but lack a spirit; and if one attempts to attain wilayah with the heart alone, it melts away, disintegrates, and one says: I desire the spirit.
The spirit constitutes the ultimate stage of the spiritual journey, by which the seeker reaches the rank of wilayah. Though the heart is valuable, it alone is insufficient for this exalted station and necessitates the presence of the spirit.
The spirit is like the wings of an aeroplane, detaching the seeker from the terrestrial chassis (the heart) and guiding them towards the boundlessness of the heavens. Without the spirit, the heart remains unstable against divine trials and is incapable of bearing the heavy burden of wilayah. This lecture regards the spirit as the essential essence that connects the seeker to intrinsic manifestations, liberating them from material and emotional constraints.
Quranic reference: Qul ir-ru min amri rabb (Srah al-Isr, 17:85); (: Say: The spirit is of the command of my Lord.)
This verse attributes the spirit to the Divine command, underscoring its sublime status. Unlike the heart and the self, the spirit guides the seeker to a station wherein only the Divine will prevails.
The lecture elucidates the distinction of the spirit through the analogy of a car and an aeroplane:
Now, what is the spirit? ... When one reaches the aeroplane, the chassis is no longer useful! ... I want the spirit! I want the wings!
Here, the spirit is likened to the wings of an aeroplane, enabling the seeker to take a spiritual flight beyond the material limitations of the chassis (the heart). Although the chassis suffices for the heart, it is ineffectual in the station of wilayah; thus, the seeker is in need of the wings of the spirit.
This metaphor acts as a mirror reflecting the gradations of existence. The car, equipped with its chassis and wheels, moves on the earth of the self and heart, whereas the aeroplane, with its wings, soars into the sky of the spirit. The spirit liberates the seeker from the material and terrestrial weight and carries them to the infinite divine realm.
The second section delineated the distinctions between the self (nafs), heart (qalb), and spirit (r) within the framework of mystical progression. The self represents a stage confined to outward affairs, lacking the profundity required for wilayah. The heart, imbued with love and fervour, directs the seeker towards divine love but remains insufficient for wilayah. The spirit, as the essence of existence, connects the seeker to divine manifestations and the rank of wilayah. The metaphor of the car and aeroplane beautifully illuminated these differences and stressed the necessity of attaining the spirit.
The lecture introduces the gates of wilayah thus:
Now, to expound the book, there are ten gates: moment (la), time (waqt), purity (af), secret (sirr), self (nafs), estrangement (ghurba), immersion (gharaq), occultation (ghiybat), and empowerment (tamakkun).
These ten gates are analogous to stages guiding the seeker from the momentary manifestation of the Divine Essence to complete mastery over their own being. Each gate comprises a phase of unveiling and spiritual state that leads the seeker toward divine proximity.
These gates resemble the rungs of a ladder extending to the celestial heights of wilayah. From la, a momentary glimpse of the Divine Essence, to tamakkun, full mastery over the self, each stage brings the seeker deeper into the spiritual journey. This lesson meticulously traces these stages, guiding the seeker towards the ultimate objective.
The lecture commences the wilayah with la:
When we reach the wilayah, first comes la then comes waqt; waqt is broader than la.
La is a brief moment of the Divine Essences manifestation which stirs the seeker into ecstasy. Waqt, by contrast, is a broader interval encompassing an intrinsic spiritual state that overcomes theoretical knowledge.
La is akin to a fleeting glance from the Beloved that captivates the seekers heart; waqt, however, is a dwelling where the seeker attains intrinsic tranquillity. The distinction lies in the breadth of the mystical experience. Waqt engenders more enduring states than la, guiding the seeker toward the intrinsic condition.
The next stage is af:
In the gate of wilayah, the third station is af; the fluctuation and states are removed or return, or it is like the water at the edge of a lancet. After af comes surr.
af denotes a stage where fluctuation (talwn) dissipates, and the seeker reaches surr, a state of enduring spiritual joy.
af resembles a cloudless sky where the sunlight of truth shines vividly. Surr is the fruit borne of af, bringing the seeker peace and divine happiness. This stage results from complete detachment from the non-Truth and frees the seeker from variability and instability.
The subsequent stage is sirr:
The fifth vessel is sirr, where the seeker loses themselves within themselves then astonishment seizes them.
Sirr denotes the stage of dissolution into the Divine Essence, culminating in hayratmystical wonder and perplexity.
Sirr resembles an ocean in which the seeker loses themselves, transitioning from self-awareness to self-forgetting. Hayrat is like a star shining in the mystical night, guiding the seeker towards divine grandeur. This state signifies encountering the infinite truth, liberating the seeker from ego and otherness.
The lecture defines tamakkun as the pinnacle of wilayah:
The utmost wilayah is tamakkun, meaning one can perform any act they desire, but it comes with two difficulties.
Tamakkun denotes complete capability in action but is accompanied by severe trials:
It is like what befell Abraham, when he was stripped of his skin, from Ismail to Hagar similarly, Imam Husayn takes Ali Asghar.
Tamakkun is like a crown placed upon the heads of Gods saints, yet accompanied by grave divine tests. The saints, such as Abraham and Imam Husayn (peace be upon them), sacrifice all in the path of Truth and refrain from utilising tamakkun for personal gain. This lesson, with examples from saintly conduct, illustrates that tamakkun entails not merely power but also perseverance in the face of tribulation.
The lecture stresses:
The saints possess tamakkun but in essence, as the lion of wilayah, Imam Ali (peace be upon him) says: I remain oppressed but do not use my tamakkun.
Saints, despite having tamakkun, do not utilise it for non-divine purposes and steadfastly adhere to the path of Truth. This lesson, citing the conduct of Amir al-Muminin and Imam Husayn (peace be upon them), illustrates that saints abstain from employing supernatural tools in just wars.
This behaviour is like a lion in the forest of wilayah, which refrains from harming others despite immense power and treads solely on the path of Truth. Saints, akin to lions, are divinely disciplined and use their tamakkun solely to preserve justice and divine trust. This lesson beautifully distinguishes between mystical tamakkun and misuse of power.
The third section portrayed the gates of wilayah as progressive stages of unveiling and spiritual states leading the seeker from la to tamakkun. La and waqt, af and surr, sirr and hayrat, and tamakkun each represent phases in the mystical journey directing the seeker toward divine proximity. Saints, endowed with tamakkun, persevere in the path of Truth and abstain from utilising their power for non-divine ends. This section, enriched with metaphors and exemplars, provided a clear map of these stages.
The fortieth lesson of Manzil al-Sirn, like a radiant beacon, illuminated the path of mystical progression from the darkness of the nafs to the lights of the spirit. This lecture, by explicating the categories of wilayah, guides the seeker to the summit of divine proximity and delineates the stages of the journey in three domains: nafs, heart, and spirit. The nafs is confined to outward affairs and, even with the good deeds of the virtuous, cannot attain wilayah. The heart, with love and fervour, directs the seeker toward divine love but requires the spirit for wilayah. The spirit, the existential essence, connects the seeker to intrinsic manifestations and the station of tamakkun. The gates of wilayah, from la to tamakkun, mark the gradual stages of this path and introduce the saints as paradigms of this station. Saints, endowed with tamakkun, persevere on the path of Truth and employ their power solely for justice and divine trust.
Under the supervision of Sadegh Khademi
