the lectures of Nokounam (Session Eighty-Four Chapter of Contemplation Part Three)
The eighty-fourth station in the venerable Manzil al-Sirn, authored by Khwajah Abdullah Ansari, in the chapter on contemplation, explores the pivotal status of reflection within the spiritual journey and its attendant challenges when confronted with the very essence of Divine Unity (Tawd). This station, akin to a crystalline gateway towards the Truth, presents contemplation as a divine endowment and an instrumental faculty facilitating the seekers progress subsequent to repentance and return (tawba and inba). Simultaneously, it elucidates its inherent limitations in comprehending the Divine Essence. Contemplation upon the core of Tawd, by virtue of the rational minds argumentative nature, plunges into the abyss of denial (juhd) and perplexity, unless the seeker resorts to the illumination of unveiling (kashf) or adheres to exoteric knowledge (shara).
Contemplation, likened to a luminous torch along the path of spiritual journeying, incites the seekers movement after repentance and return. This station, emphasising contemplations role as a vessel of motion and a tool of cognition, invites the seeker to reflect upon the Divine Essence, divine action, and the states of creation. Khwajah Abdullah Ansari states in the original text:
This utterance serves as a profound divine caution, alerting the seeker to the perils inherent in contemplating the Divine Essence. Due to its rational argumentative nature, contemplation when directed towards the boundless Divine Essence inevitably results in bewilderment and negation unless guided by intuitive insight or shara. This section, through a rigorous inquiry into the definition of contemplation, its role within the spiritual path, and the taxonomy of its facets, establishes a theoretical foundation for subsequent analyses.
Contemplation functions as a steadfast bridge guiding the seeker from repentance and return towards divine proximity. The movement of the spiritual journey, initiated by spiritual awakening, constitutes the vessel of contemplation, which in turn operates as the tool propelling this movement. This position transforms contemplation into a divine gift, the activity of reason, and the distinctive faculty separating man from other beings. As the lecture expresses: Thought is the act of reason and aids the human being in the course of cognition and attainment of Truth.
The spiritual journey, like a sacred voyage, commences with repentance and return, wherein movement forms the ground of this voyage. Contemplation within this framework acts as a guiding light inviting the seeker to reflect upon the reality. Movement devoid of contemplation resembles stepping into darkness, and contemplation without movement equates to a purposeless light.
Contemplation, as the activity of reason, is a divine endowment distinguishing humans from other creatures. This gift, akin to a golden key, unlocks the doors of knowledge for the seeker. Yet, within the domain of the Divine Essence, owing to the confines of reason, it becomes ineffective. This apparent paradox constitutes the central theme of the eighty-fourth station.
Contemplation in the mystical path branches into three domains akin to the limbs of a robust tree: contemplation on the essence of Divine Unity (Dht Allh), contemplation on Divine action and creation, and contemplation on the states of Gods servants (Ibd Allh). This classification, functioning as a comprehensive map, clarifies the permissible and impermissible domains of contemplation for the seeker.
Contemplation on the Divine Essence, owing to the limits of reason, resembles plunging into an infinite ocean, culminating in denial and bewilderment. The Divine Essence surpasses rational apprehension, and thus contemplation therein leads not to proximity but to negation.
Contemplation on Divine signs and creation, akin to reflecting in a clear mirror, culminates in recognition of the Truth through its effects. This domain, repeatedly enjoined in the Noble Qurn, is the most efficacious facet of contemplation.
Contemplation upon the states of the servants of God, like studying a living book, guides the seeker to grasp human reality and its relation to the Truth. Such reflection leads to humility and self-knowledge.
Contemplation upon the Divine Essence, akin to an endeavour to capture an invisible bird, results in denial, ignorance, and multiplicity. This denial is not an outright negation but a state of bewilderment arising from the minds incapacity to apprehend the infinite Essence. Khwajah Abdullah Ansari beautifully elucidates this peril with the metaphor plunging into the ocean of denial.
Denial in contemplation of God implies bewilderment and incapacity to affirm rather than explicit negation. The intellect, like a traveller in an endless desert, is confounded in confronting the Divine Essence and fails to affirm the Truth.
Contemplation proceeds from known premises to an unknown goal. However, the Divine Essence, by virtue of its transcendence beyond rational data, is beyond the reach of contemplation. As the lecture states: Al-malb majhl wa al-mabdi malm wa al-malm ghayr al-majhl meaning the Truth is unknown and cannot be inferred from known rational premises.
To escape the abyss of denial, two paths confront the seeker: adherence to the light of unveiling (kashf) and adherence to exoteric knowledge (shara). These two pathways act as twin wings liberating the seeker from the peril of negating the Divine Essence.
Unveiling, as a divine light, guides the seeker towards the vision of the truth of Divine Unity. This path, the loftiest mode of attainment, transcends the limits of reason and culminates in the intuitive witnessing of the Truth.
Imitating the shara serves as a firm staff safeguarding the seeker from error. Although less exalted than unveiling, this path constitutes a reliable means of reaching unity for the masses and those lacking the capacity for intuitive vision.
The perspective of denial, which consigns contemplation upon the Divine Essence to absolute negation, is not devoid of critique. Contemplation, as a divine endowment, leads to knowledge in appropriate domains (such as Divine signs and creation) and cannot be wholly repudiated.
Contemplation is the act of reason and a divine gift guiding humanity towards truth. Total negation of contemplation equates to denial of a divine blessing and contradicts mystical logic. As the lecture states: Al-malm yajib al-malm meaning contemplation proceeds from the known to the known, whereby the unknown becomes known after reasoning.
The comparison that ranks contemplation beneath imitation is subject to criticism. Contemplation, as an intermediate degree, is superior to imitation, though in fundamentals of religion, imitation can lead to belief and is valid.
The Qurnic texts repeatedly enjoin reflection upon creation, history, and natural phenomena as means to know God. The lecture refers to surahs such as Al-Baqarah, Al-Imran, An-Nahl, Al-Anam, and others to support contemplation on Divine signs.
Examples include verses encouraging reflection on the heavens and the earth as evidence of Divine unity, mercy, and power. Such reflection strengthens faith and wards off denial. The text emphasizes that while the Divine Essence is beyond rational cognition, His signs are accessible for contemplation.
This eighty-fourth station in the Manzil al-Sirn delineates contemplation as a pivotal, yet paradoxical faculty in the mystical path. While indispensable for spiritual movement, contemplation upon the Divine Essence alone induces denial and bewilderment due to reasons limits. Salvation lies in complementing contemplation with unveiling or adherence to shara, and focusing on reflection upon Divine signs and the states of Gods servants. The stations insights harmonize Qurnic exhortations with mystical epistemology, illuminating the path of seekers navigating the ocean of Divine Unity.
True Tawhid, akin to a resplendent gem, is actualised through the annihilation of all phenomena within the Divine Reality and the dissolution of the self as a thinker. This annihilation, resembling liberation from the bonds of determinations, guides the spiritual traveller towards the unity of the One.
is attained through the annihilation of conventions (the premises of reasoning) and the exhaustion of the entire multiplicity into the unity of the One. Conventions, acting as intellectual veils, divert the seeker away from the truth of Tawhid.
Khjeh Abdullh Ansr, in an exquisite poem, states: Ma wahhada al-whid min whidi idh kull min wahdihi jhid. This verse, like a clear mirror, elucidates that the claim to prove Tawhid paradoxically results in multiplicity and denial, because man (self) and Whid (One) constitute two determinations.
Excessive rigidity in rejecting imitation (taqld) in the fundamentals of religion resembles the closing of a straightforward path and is incompatible with mystical logic. Imitation, if it culminates in conviction, is valid and cannot be categorically negated.
Imitation in the fundamentals of religion is akin to a vessel which, when broken, leads to genuine belief; if it results in faith in Tawhid, it is valid. Conviction is the ultimate objective, not the route itself.
Opposition to imitation within the fundamentals of religion is sometimes itself a form of imitation, as opponents remain dependent on jurisprudential sources. This contradiction underlines the necessity of tolerance in this domain.
The criterion in spiritual progression is the attainment of the Truth, not the path taken. Any way, from simple imitation to mystical unveiling, if it culminates in Tawhid, is legitimate. This perspective, like an opened door, liberates the seeker from narrow-mindedness.
Attainment, like reaching a destination, constitutes the criterion of spiritual journeying. Whether the seeker proceeds by imitation, reflection, or mystical vision, if they arrive at the Truth, they have achieved the goal.
The lesson employs a beautiful analogy comparing attainment to reaching a destination by any means: Arrive home by any route or vehicle; once arrived, there is no further discussion. This metaphor emphasises the primacy of the goal over the means.
The intellect and the heart, as two complementary instruments, perform distinct roles in the mystical journey. The intellect serves as the tool for knowing creation, whereas the heart is the instrument for perceiving the Divine Truth.
The intellect, like a keen eye, is effective in the domain of craftsmanship and Divine signs, guiding the seeker to the recognition of the manifestations of the Truth.
The heart, like a polished mirror, is created for the vision of the Divine Essence. This distinction underscores the limitations of the intellect in the realm of essence and the superiority of the heart in unveiling.
Complete sincerity, akin to a pure gem, is realised through salvation and liberation from determinations. This salvation represents the ultimate goal of the spiritual journey and signifies accomplished Tawhid.
As stated in the lesson, Ghyat al-Ikhl al-Khal the perfection of sincerity is achieved by freedom from egoism and multiplicity. This salvation leads the seeker to the annihilation of all.
The interpretation of Iyka Nabudu in the lesson acts as a golden key emphasising the negation of egoism in worship: Who are you to worship? This exegesis directs worship to its true Tawhidi reality.
Claims of Tawhid absent of actual attainment are like hollow sounds, indicators of deficient knowledge. The lesson, through critique of imitation-based jurists, stresses the primacy of attainment over mere claims.
Jurists who rely solely on imitation possess a weak Tawhid, for without attainment, their claim to Tawhid is fruitless.
The lesson employs a humorous analogy to highlight the criterion of attainment: The quarrel is over attainment, not money. This expression underscores the importance of the goal over material means.
Those who have not reached the Truth without enmity, like lost travellers, are oppressed and recipients of Divine mercy. This view elucidates the boundless mercy of the Truth.
The oppressed, due to lack of fault, differ from the hostile and will be the object of Divine grace on the Day of Judgement.
The lesson likens the oppressed to those who say on the Day of Resurrection: We journeyed but did not arrive. This metaphor stresses Divine mercy.
Attainment of the Truth is sometimes the result of Divine grace granted to some but withheld from others. Simple faith, if it leads to attainment, is like a small seed blossoming into Paradise.
Grace, like a divine breeze, guides some to attainment without great effort. This gift is a sign of the Truths benevolence.
Simple faith, like a small key, when accompanied by sincerity, results in salvation. The lesson beautifully elucidates this truth with the analogy of sleeping in the car.
The eighty-fourth station from Manzil al-Sirn, focusing on the chapter of reflection, presents contemplation as a Divine gift and an instrument for the path following repentance and return. Reflection upon the essence of Tawhid, due to the limitations of intellect, results in denial and bewilderment unless supported by unveiling or adherence to the Shariah. The Holy Quran, through verses such as Thus Allah makes clear to you the signs, that you may reflect (al-Baqarah: 219), directs reflection towards the signs, and forbids reflection on the essence as guidance and to protect the common folk. The ranks of Tawhid include imitation (lowest), reflection (intermediate), and mystical witnessing (highest), yet the criterion is attainment of the Truth, not the path. True Tawhid is realised by annihilation of the totality and dissolution of determinations. This station, emphasising sincerity, mercy, and attainment, opens a luminous way towards mystical perfection.
