of Nokounam Session 88, Chapter of Contemplation, Part Seven
The treatise Manzil al-Sirn, authored by Khwaja Abdullah Ansari, stands as a seminal work within Islamic mysticism, meticulously delineating the stages of the spiritual journey with profound precision and succinct eloquence. The chapter entitled Contemplation occupies a pivotal station within this oeuvre, elucidating the epistemological and practical processes that the seeker undergoes.
This scholarly discourse, grounded in the teachings of Nokounam , undertakes a methodical and scientific reinterpretation of this chapter. Its objective is to present the profound mystical and philosophical concepts embedded therein, maintaining scrupulous fidelity to all intricate details and principal points, through a refined and academically rigorous British English idiom, tailored for researchers and postgraduate students of theology and mysticism.
The structure herein is thematically segmented and elaborated in detail so as to transmit the deep meanings of the original text within a coherent, comprehensive, and yet engaging academic framework.
Khwaja Abdullah Ansari, in his chapter on contemplation, predicates the seekers liberation from discursive thought within the Divine Essence (the very Unity itself) upon three conditions: cognizance of the intellects incapacity, despair of attaining the ultimate goal, and reliance upon the Divine Magnificence. These three elements serve as metaphorical gates guiding the seeker from the confines of rational thought toward the horizons of intuitive knowledge.
The original text articulates:
"وَإنَّمَا يَتَخَلَّصُ مِنَ الفِكْرَةِ فِي عَيْنِ التَّوْحِيدِ بِثَلَاثَةِ أَشْيَاءَ بِمَعْرِفَةِ عَجْزِ العَقْلِ وَبِالإِيَاسِ مِنَ الوُقُوفِ عَلَى الغَايَةِ وَبِالاعْتِصَامِ بِحَبْلِ التَّعْظِيمِ" here, the concept of Essence of Unity points to the indefinable Divine Essence, transcending all restrictions and confines. Due to its inherently limited nature, the intellect is incapable of apprehending this station. Hence, the seeker must relinquish attempts to comprehend the Essence rationally and instead adopt intuitive knowledge or devout submission. Despair regarding the ultimate goal signifies acceptance of this limitation and the abandonment of attempts to intellectually grasp the Essence, while clinging to the cord of reverence connotes seeking refuge in Divine Majesty and yielding before His Sublimity. This process resembles a journey guiding the seeker from the darkness of intellectual confines toward the illumination of Divine knowledge.
The mystical journey necessitates certain prerequisites before the initiation of practical movement. These include awakening (spiritual vigilance), accounting (self-evaluation), and repentance (return to the Divine). These stages function as spiritual reconciliations with the past, liberating the seeker from the burdens of sins and former attachments, thereby preparing them to proceed upon the path of Divine Unity.
The primary text states:
"دَرْ ظَرْفِ سُلُوكِ عَمَلِيَةِ عِرْفَانِ حَرْفِ اِينْ شُدْ كِهْ يَكْ دَسْتَهْ مَبَادِي قَبْلَ اَزْ حَرَكَتْ دَرْ رَاهْ اَسْتْ يَعْنِي قَبْلَ اَزْ آنْ كِهْ سَالِكْ، مُؤْمِنْ بِهْ رَاهْ بِيُفْتَد..." This statement underscores the indispensability of inner preparation prior to movement. The metaphor of a shop in the text elegantly exemplifies the necessity of spiritual accounting, just as a merchant settles previous debts before commencing new trade. Awakening signifies arousal from heedlessness; accounting is analogous to meticulous inspection of ones past deeds; and repentance constitutes a sincere return to the Divine all foundational for the seekers readiness to embark upon the path.
Contemplation is introduced as the very gateway to movement within the mystical journey. Without entering the domain of contemplation, the seeker effectively remains stationary upon the spiritual path. The foundational text states:
"عَرْضْ كَرْدِيمْ بَابُ الفِكْرِ يَعْنِي بَابُ الحَرَكَةِ اَصْلاً سَالِكْ تَا بِهْ ظَرْفِ فِكْرِ نَيُفْتَدَهْ تُو رَاهْ حَرَكَتْ نَكَرْدَه..." Here, contemplation denotes progression from premises toward the intended goal, a movement that ignites the engine of practical spiritual endeavour.
The analogy of the garage in the text vividly depicts this stage: the seeker, prior to movement, is in a state of preparation; yet, until the vessel of contemplation is entered, actual movement does not commence. This contemplation serves as the spark that ignites the seekers existential engine, transitioning them from inertia to dynamism.
Contemplation within the mystical pathway crystallises into three tiers: the Unity of the Divine Reality, the Divine Creation, and the States of the Servant. These three domains comprehensively encompass all objects of contemplation and metaphorically constitute the three vertices of the existential triangle: God, the cosmos, and humanity.
The original text states:
"فَرْمُودَنْدْ بَرَاى اِينْ حَرَكَتْ سِهْ مَرْتَبَهْ اَسْتْ: يَكْ حَرَكَتْ دَرْ تَوْحِيدِ الحَقِّ، دُوْ دَرْ صَنْعِ الحَقِّ، سِهْ دَرْ حَالَاتِ عَبْدْ..." The first tier refers to reflection on the unity of the Divine Essence; the second involves contemplation of Divine creation such as the heavens, the earth, angels, and creatures; and the third pertains to self-examination and internal states of the seeker. This classification acts as a navigational map guiding the seekers epistemological progress from contemplating Divine Essence, through understanding the cosmos, to self-awareness.
Contemplation concerning the Divine Essence, due to intellectual limitations, results in a veil and is regarded with reproach. The primary text states:
"فَكْرَ دَرْ حَقِّ حِجَابْ اَسْتْ وَصُولْ نَدَارَدْ بِهْ جَايِي نَمِيرَسَدْ مَذْمُومْ اَسْتْ..." Two approaches are posited for progression within the Divine Unity: intuitive witnessing and knowledge for the mystics, and devout adherence and imitation for the common folk.
This perspective considers the intellect incapable of apprehending the indefinable Divine Essence. Contemplation acts as a lamp which, due to its own intrinsic darkness, cannot illuminate the infinity of the Divine. Intuitive witnessing, as a divine light, and devout submission, as a firm rope, replace discursive thought at this stage.
In critique of the denunciatory stance towards contemplation, it is emphasised that contemplation concerning the manifested unity and Divine attributes may culminate in spiritual attainment, although it falters in the essential unity. The primary text notes:
"اِشْكَالْ كَرْدِيمْ وَ گُفْتِيمْ زَمِينَةِ وُصُولْ بِهْ حَقّْ اَزْ طَرِيقِ فِكْرْ هَمْ مِيشَوَدْ مَنْتَهَا فِكْرْ دَرْ تَوْحِيدِ فِعْلِي صَفَاتِي، تَوْحِيدِ ذَاتِي بَلَهْ فِكْرْ آنْ جَا مُشْكِلْ پِيدَا مِيكُنَد..." This critique defends the intellects role in the spiritual path and regards the unconditional condemnation of contemplation as misguidance.
By invoking the hadith Reason is that which is worshipped with the Merciful and by which Paradise is acquired, reason is introduced as an instrument of worship and a means to attain paradise. This outlook advocates a balance between reason and intuition within mysticism and deems mere popular submission insufficient.
The Holy Quran, through numerous verses, emphasises the significance and merit of contemplation. A verse such as كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ (al-Baqarah: 219) explicitly invites reflection upon Divine signs. The renders this verse thus: Thus Allah makes the signs clear to you that you might reflect.
Additional verses such as أَفَلَا تَتَفَكَّرُونَ (al-Anm: 50) and أَوَلَمْ يَتَفَكَّرُوا فِي أَنْفُسِهِمْ (ar-Rm: 8) underscore the necessity of contemplating the creation of the heavens, earth, and the conditions of human beings. These verses function as guiding lights illuminating the epistemic path, rendering contemplation not only permissible but incumbent.
The chapter delineates contemplation through several stages, progressing from the commencement of inner vigilance and self-accounting to the final station of spiritual illumination and surrender. Each stage integrates intellectual, emotional, and spiritual faculties, culminating in direct experiential knowledge of Divine Reality.
The chapter of contemplation in Manzil al-Sirn is a nuanced and multi-faceted exposition of the epistemological foundations underpinning the mystical journey. It reconciles the roles of intellect and intuition, affirms the indispensable preparatory stages, and elucidates the hierarchical realms of contemplation.
The scientific and academic restatement presented here aims to preserve the integrity of the original teachings while rendering them accessible to contemporary researchers and students of Islamic mysticism and theology. It advocates a balanced understanding of contemplation, recognizing its limitations in the Divine Essence and its indispensability in the cosmic and existential realms.
The argument for the limitation of reason is attributed to its determinacy and boundedness; however, this rationale has been subjected to critical scrutiny. The primary text states: Aql (reason) generates a veil, and the veil itself arises from its being determinate... Due to its determinacy, reason is incapable of apprehending the indeterminate Essence (al-Dht). Nevertheless, knowledge (irfn) itself, constrained by its own limitations, is not exempt from this principle. This critique necessitates a reassessment of mystical perspectives that categorically deem reason as entirely inept.
This reasoning functions as a key that unlocks the constraints imposed on reason, yet simultaneously reveals that knowledge remains confined in relation to the Divine Essence. Accordingly, an absolute negation of reason equates to extinguishing a lamp capable of illuminating the path.
In order for the seeker to attain the Divine Essence, they must eliminate their own determinacy. The primary source expresses this thus: If the seeker desires to reach the station of the Essence, they must remove their determinacy... The removal of determinacy signifies liberation from self-centeredness and the limitations of the egoa process feasible within the context of the mystical journey, culminating in fana (annihilation) within the Divine Essence.
The reference to Hfezs couplet, The self is ones own veil, rise from it, poetically and mystically elucidates this concept. The removal of determinacy is an arduous yet attainable journey, accessible only to the beloved and the perfected saints.
The chapter on contemplation from Manzil al-Sirn, as one of the pivotal stations in the mystical path, elucidates the role of contemplation in the pursuit of Divine knowledge. This section, emphasising the limitations of reason in the ontological Unity (tawd dht) alongside its value in the practical and attributive Unity (tawd fil wa ift), offers a balanced framework to comprehend the interrelation of reason, mystical vision, and obedience. The Quranic verses, which exhort reflection upon divine signs, creation, and the human condition, underscore the significance of this epistemic instrument. The tripartite stages of the mystical path (obedience, contemplation, vision) provide a comprehensive roadmap for the seeker, while the removal of determinacy as the key to access the Essence illuminates the ultimate goal of this journey. This analysis, preserving the authenticity of the original text and augmenting it with detailed explications, constitutes a valuable resource for scholars engaged in the study of mysticism and theology.
