the lectures of Nokounam (May his sacred secret be sanctified) (Session Forty-One Introduction Part 41)
The forty-first session in the Manzil al-Sirn series centres upon explicating the hierarchical stages of Wilyah, one of the loftiest stations in mystical progression (sulk). This station, commencing with entry into the domain of the soul and the effulgence of Wilyahs lights, directs the seeker towards Divine union. The treatise delineates the tenfold gradations of Wilyah, distinguishes between the lovers (muibbn) and the beloved (mabbn), and explores the attendant challenges on the path to spiritual consummation.
Wilyah is a station that commences with the souls entry into its realm, wherein the seeker savours the taste of Divine union and the luminous rays of Wilyah shine upon the heart. As the lecture states:
ثَمَّ الذَّوْقَ بِالْوُصُولِ إِلَى مَقَامِ الرُّوحِ وَلَمَعَانِ أَنْوَارِ الْوَلَايَاتِ.
The soul functions as a key that unlocks the door to the Kingdom of the Divine and connects the seeker to Divine manifestations. The radiance of Wilyahs lights, akin to a lightning flash in the firmament of gnosis, signals the initial manifestations guiding the seeker toward ultimate truth. This station marks the departure from the nafs (lower self) stages toward the esoteric realm, where the heart, as a polished mirror, reflects the light of Truth.
The stages of Wilyah rest upon two ascending modes: the ascent of the lovers (muibbn) and the ascent of the beloved (mabbn). The lovers are those who attain perfection through exertion and endurance of hardships, whereas the beloved, by virtue of intrinsic perfection, are from the outset endowed with the station. The lecture elucidates: The beloved differ from the lovers in essence, attributes, and states. The lovers advance gradually along the path with effort and perseverance, akin to a seedling growing through cultivation, while the beloved, like a garden in perennial bloom, partake directly and unmediatedly of Divine grace. This distinction reveals two exalted trajectories within mystical progress: one of striving and the other of bestowed grace.
The difference between the lovers and the beloved lies in their manner of receiving the Truth. The lovers, within the realm of the created (nt), acquire the Truth through effort and trial, whereas within the realm of the Truth (aqq), Wilyah is only given and cannot be seized. As the lecture states: The Truth in the realm of nt is taken, but in the realm of aqq it is given. The lovers, by bearing trials and progressing stepwise, approach Divine nearness, while the beloved, as vessels already prepared, receive Divine grace instantaneously. Trial (bal), present in both paths, manifests gradually in the lovers and overwhelmingly sudden in the beloved. This difference highlights the severity of the test in the path of the beloved and the steadfastness of the lovers in the spiritual journey.
Section One elucidated the essence and gradations of Wilyah, introducing the station of the soul as the gateway to this spiritual path. The distinction between the lovers and the beloved revealed two elevated trajectories within mystical progression: the lovers through effort and gradual development, and the beloved by innate perfection and Divine bestowal. The Truth is attained in nt through exertion, but in the spiritual kingdom solely through Divine grace. These distinctions provide a foundational framework for comprehending the tenfold stages of Wilyah explored in subsequent sections.
The first station of Wilyah is La, a brief moment in which the seeker perceives Divine manifestation. The lecture affirms: La is the herald of unveiling. This moment, like lightning in the firmament of gnosis, reveals a sign of Wilyahs light to the seeker. La, by introducing manifestation, directs the seeker toward the present truth, yet remains fleeting and limited. This station is the commencement of the Wilyah path, opening the heart toward the light of Truth.
Following La, the seeker arrives at the station of Waqt, wherein Divine manifestation expands yet remains accompanied by interruption. The lecture states: And Waqt is the predominance of the state over the knowledge. At this station, the state (l) overcomes the intellectual knowledge (ilm), since Divine manifestations transcend theoretical understanding and rely on inner experience. Waqt is like a stream, sometimes abundant, sometimes dry, accompanied by variations and fluctuations. This station guides the seeker toward stability in manifestation but remains subject to interruption.
af, the third station of Wilyah, emerges when Waqt is purified from fluctuation. The lecture states: And as Waqt becomes purer, the fluctuation falls away. af, like crystal-clear water, cleanses the seekers heart from lower self variations and leads to constancy in Divine manifestation. This station results from the removal of fluctuation, guiding the seeker from multiplicity of states toward inner unity. af lays the groundwork for spiritual joy and continual connection with the Truth.
Surr, the fourth station, is the consequence of uninterrupted af, immersing the seeker in inner joy. As the lecture expresses: Joy arises from the removal of fear of interruption. Surr, like a gentle breeze, liberates the seekers heart from the fear of disconnection and consolidates continual connection with the Truth. This station precludes the possibility of regression to interruption and guides the seeker towards the higher stages of Wilyah.
Istisrr, the fifth station, is the station of the truths concealment within the seekers inner being. The lecture states: Then comes the secret of the servants state being concealed from him. At this station, the seeker finds themselves accompanied by a sublime truth yet lacks full comprehension due to its subtlety and delicacy. Istisrr acts as a sacred veil, concealing the truth within and inducing awe. This awe is the result of confronting the greatness of truth, which leads the seeker from self-conceit to unity.
Nafas, the sixth station, is the breath of the Merciful Spirit that dispels awe. The lecture states: Then comes Nafas, a spirit that arises by the clearing away of the cloud of concealment. At this station, the seeker attains awareness that their very existence is from the Truth, not from self. The Merciful breath, like a Divine breeze, lifts the veils of concealment and obscurity, guiding the seeker toward existential unity. This station, through the taste and inhalation of truth, liberates the seeker from self-centeredness.
Ghurba, the seventh station, is the seekers solitude in both worlds. The lecture states: Then comes estrangement... such that the seeker becomes a stranger in both abodes. At this station, the seeker is detached from creation and connected solely to the Truth, yet no one heeds their speech and their hand reaches neither creation nor essence. Ghurba, like a boundless desert, immerses the seeker in profound solitude where neither in this world nor the hereafter is there companionship except the Truth. This station is the consequence of complete detachment from the non-Divine and concentration on Divine meeting.
Gharq, the eighth station, is the complete distancing of the seeker from creation. The lecture explains that after Ghurba, the seeker becomes immersed, that is, distanced. At this station, the seeker is immersed in the very essence of the Truth and distances themselves from all creation. Gharq, like an infinite ocean, carries the seeker far from the shores of creation and immerses them into the depth of Divine reality. This station guides the seeker toward deeper detachment, where only the Truth remains before their eyes.
Ghaybah, the ninth station, is the concealment of the seeker from the eyes of creation. The lecture states: Then Ghaybah appears, and the seeker becomes absent. At this station, the seeker is so immersed in the Truth that they become invisible to creation. Ghaybah, like a Divine veil, hides the seeker from the eyes of creation and guides them toward complete union. This station, especially within Shiite mystical progression, is connected with the occultation and awaiting of the Qaim (may God hasten his reappearance), and indicates the profound depth of the wilyahs detachment.
Tamkin constitutes the tenth and final station, representing the complete establishment of the seeker in Wilayah. To quote the lecture series: Tamkin signifies that one has attained the station and the platform and has traversed the gateway of Wilayah. Like a lofty summit, Tamkin stabilises the seeker in the state of union (Wisal) and affiliates them with the righteous (Salihin). The Holy Quran declares:
رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
(Surah Ash-Shuara, verse 83; s translation: My Lord, bestow upon me wisdom and join me with the righteous.). This station guides the seeker towards steadfastness and perseverance in the face of estrangement, sinking, and occultation.
Section Two systematically elucidated the ten gradations of Wilayah. From lahza fleeting moment of divine manifestationto tamkin, which signifies full establishment in union, each station guides the seeker towards theocentrism and severance from creation. Lahz and waqt, through their initial manifestations, lead the seeker towards purity and joy; istisar and nafs, through amazement and its removal, bring them to existential unity; and ghurba, gharaq, ghaybat, and tamkin, through total detachment from creation, culminate in divine union. These stages delineate a journey from the inner self towards the Truth.
Trial (Bala) as a divine test on the path of Wilayah reaches its zenith within the stations of estrangement (Ghurba), sinking (Gharaq), and occultation (Ghaybat). The lecture states: Bala for Wala finds its epitome here. For the lovers (Muhibbin), trials come gradually, whereas for the beloved (Mahbubin), they arrive overwhelmingly and instantaneously. The lovers endure trials like a thornbush in the desert with each step, while the beloved receive the trial as a vessel brimming with grace all at once. This test guides the seeker from self-centeredness to Truth-centredness and prepares them for union.
The stations of estrangement, sinking, and occultation are termed the Odayeh Dht (valleys of Essence), as opposed to the Odayeh Sift (valleys of Attributes) encountered in earlier stages. The lecture explains: Those were the valleys of Attributes; these are the valleys of Essence. The Odayeh Dht bring the seeker to complete severance from creation and immersion in the Divine Essence. Estrangement denotes profound solitude; sinking signifies distancing from creation; and occultation means concealment from sight. These three stations, akin to deep chasms, confront the seeker with formidable challenges on the path to union.
The noble hadith Tb lil-Ghurab ummati refers to the saints who, in the end times, continue their spiritual journey in estrangement and solitude. The lecture states: The Prophet (PBUH) repeated seven times: Blessed are these ones. This hadith emphasises the value of spiritual journeying during occultation, a time when the seeker attains exalted stations of Wilayah through enduring estrangement. The strangers (Ghurab) shine like stars in the darkened sky, radiating the light of Truth within their solitude.
Section Three elucidated the trials and challenges of Wilayah. Bala for Wala culminates within the stations of estrangement, sinking, and occultation, directing the seeker towards union. The valleys of Essence, through total detachment from creation, orient the seeker towards Truth-centredness. The hadith Tb lil-Ghurab underscores the value of spiritual practice during occultation, wherein the seeker attains exalted states in solitude. These challenges prepare the seeker for Tamkin and union.
Wilayah within Shiism, with its emphasis on expectation and occultation, differs fundamentally from Wilayah in other schools of thought. The lecture asserts: Shia Wilayah is not the same as the Wilayah of Ahl al-Sunnah. Shia Wilayah, by its linkage to the awaited Imams occultation, imparts a deeper dimension to the spiritual path. The Shia Wali (saint) assumes responsibility for the affairs of creation and cannot adopt negligence, unlike some traditions inclined towards isolation. This distinction becomes more pronounced within the stations of estrangement, sinking, and occultation, where the Shia seeker attains union through patience and expectation.
Expectation is a salient attribute of the Shia spiritual path, accompanied by patience and endurance of estrangement, sinking, and occultation. The lecture remarks: Expectation means patience. The Shia seeker, like a vigilant night watchman, advances toward union with steadfastness and expectation. This anticipation leads the seeker to Tamkin and establishment in Wilayah, attaining the station of the Divine Saints. This characteristic keeps the seeker from negligence and isolation, compelling them to serve creation.
Section Four addressed the distinctions of Shia Wilayah and the role of expectation in the spiritual journey. Shia Wilayah, with its emphasis on occultation and expectation, differs from other schools and compels the Shia Wali toward service and patience. Expectation, like a lamp in darkness, guides the seeker to Tamkin and union. These distinctions reveal the depth and richness of the Shia path within the gradations of Wilayah.
The courage of the saints lies in their liberation from fear and desire, and their worship of God due to His worthiness. The lecture states: The courage of the Commander of the Faithful is this statement: No fear of Your Fire nor desire for Your Paradise; rather I have found You worthy of worship. This declaration reflects the exalted station of the saints, who purify their worship from selfish motives and perform it solely for the Truth. Courage, sharp as a sword, liberates the saints heart from carnal attachments and guides them towards Truth-centredness.
The states of the saints in confronting the Divine Essence lead to tumult and agitation. The lecture states: The Divine Essence has shattered [them]. Such states have been observed even in the beloved, such as Lady Fatimah (peace be upon her) and Imam Ali (peace be upon him). The Divine Essence, like a boundless ocean, immerses the saint in amazement and turmoil, directing them towards total detachment. These states manifest the grandeur of the Divine Essence and the saints incapacity to fully comprehend it.
Section Five expounded upon the courage and states of the saints on the path of Wilayah. The courage of the saints, reflected in sincere worship and liberation from fear and desire, leads them towards Truth-centredness. The tumultuous states encountered in confronting the Divine Essence reveal the divine magnitude and the saints inability to grasp it fully. These characteristics guide the saints to exalted stations of Wilayah and union.
The forty-first lesson of Manzil al-Sern presents a comprehensive vision of Wilayah through its ten gradations, trials, distinctiveness within Shiism, and the characteristics of the saints. From the fleeting manifestations of lahz to the firm establishment of tamkin, the seeker traverses a path of divine love, separation, and union. The trials of estrangement, sinking, and occultation test the seekers fidelity, while the uniqueness of Shia Wilayah imbues the path with expectation and patience. The courage and tumultuous states of the saints epitomise the spiritual journey toward Truth-centredness and union. This lesson enriches the seekers understanding and inspires perseverance in the quest for divine proximity.
