of Nokounam, may his sanctity be preserved (Session 92 The Chapter of Contemplation Part Eleven)
In the journey of mystical progression, contemplation functions as a resplendent torch that illumines the path of the seeker towards the Divine Truth. The ninety-second station of the noble book Manzil al-Sirn, authored by Khwajah Abdullah Ansari and herein expounded upon through the insightful commentary of Nokounam, , is devoted entirely to the Chapter of Contemplation. This station presents contemplation not merely as a rational operation but rather as a spiritual bridge for reaching the reality of Divine Unity (Tawhd). Contemplation at this level necessitates certain prerequisites, which liberate the seeker from the bonds of customs and habitual dispositions, guiding him to the recognition of loci of otherness (ghayriyyah) or lessons (ibar).
وَأَمَّا مَرْسُومَاتُ الْعَبْدِ مِنْ نَعُوتِهِ وَآثَارِهِ وَعَادَاتِهِ فَلِأَنَّهَا عِلَلٌ يَجِبُ أَنْ تُتَّهَمَ عِنْدَ تَجَلِّي الصِّفَاتِ الإِلَهِيَّةِ وَلَوَامِعِ أَنْوَارِ التَّوْحِيدِ فَإِنَّهَا تَمْحُو الْرُسُومَ وَالآثَارَ وَبِمَعْرِفَتِهِ مَوَاقِعَ الْغَيْرِ
The inscriptions of the servantnamely, his qualities, traces, and habitual patternsby virtue of their causal and pathological nature, must be held suspect in the presence of the manifestation of Divine attributes and the gleaming lights of Tawhd. These manifestations, akin to a Divine illumination, efface such inscriptions and direct the seeker toward the discernment of loci of otherness. These inscriptions encompass the carnal habits, societal customs, and personal behaviours that, due to their inherent opposition to the reality of Divine Unity, necessitate critical examination within the mystical journey. When the light of Tawhd radiates upon the seekers heart, these habits vanish like shadows before the sun, thereby guiding the seeker towards the unity of existence.
To attain the reality of contemplation, the seeker must observe three conditions, the foremost being companionship with knowledge. Mystical contemplation, devoid of the foundation of awareness and insight, inevitably leads to deviation. Knowledge functions as the requisite directive, ensuring the soundness of contemplation and protecting the seeker from the abyss of ignorance and misguidance. This awareness is not limited to theoretical cognition but encompasses an experiential insight derived from the mystical journey and the guidance of a righteous mentor.
The second condition is the suspicion of inscriptions. The seeker must regard his habits and customs with scepticism and scrutinise them by the standard of the mystical state of Divine Unity. Contrary to the common masses, who remain enamoured with social conventions and quotidian habits, the seeker with deep reflection and precision abandons any custom incompatible with the attainment of the Truth. This critique resembles the intellectual purification in philosophy, wherein the philosopher doubts foundational premises and tests them through reason. Similarly, in mysticism, the seeker evaluates customs in the light of Divine Unity and negates what conflicts with the ultimate Reality.
The third condition is the knowledge of loci of otherness (ghayriyyah) or lessons (ibar). The seeker must identify those othernesses which divert him from the Truth and repel them with mystical zeal (ghayrah). Otherness comprises attachment to what is other than the Truth, such as offspring, wealth, or anything that distracts the heart from the remembrance of God. In Kashanis exegesis, this concept transforms into mawqi al-ibaropportunities for lessons and transcendence. The seeker must recognise these spiritual gateways and utilise them for elevation and proximity to the Divine.
Shariah, as the tongue of revelation and Divine law, serves as the criterion for the validity of the seekers spiritual state. Whenever the seekers state conflicts with the dictates of Shariah, it must be deemed pathological. Certain mystical deviations, such as the approaches of Qalandariyah and Dervishism, erroneously prioritise the spiritual state over Shariah, leading to misguidance and corruption. Shariah stands as a firm pillar protecting the seeker from plunging into the abysses of the commanding self (nafs ammrah).
Non-Shariah customs, whether social, popular, or ethnic, are effaced before the mystical state of Divine Unity experienced by the annihilated seeker (fn). The spiritual state, as a manifestation of the Divine, overcomes and obliterates these customs. Nevertheless, the absolute negation of social customs is erroneous, for some traditionssuch as truthfulness and trustworthinesseven among the non-believers, align harmoniously with Tawhd. The seeker must cautiously assess customs by the standards of Shariah and reason, discarding what contradicts the ultimate Reality.
Although the seekers mystical revelations constitute inner experiences, they must be evaluated against the criteria of Shariah, reason, and rational proof. Any revelation incongruent with these standards is to be considered false. This resembles a dream that appears true in slumber but may be interpreted differently upon waking. The seeker must exercise vigilance, testing his revelations against Shariah and intellect to avoid error and misguidance.
Mystical zeal denotes the seekers capacity to identify and repel othernesses, i.e., attachment to what is other than the Truth. The zealous seeker acts as a guardian who protects his heart from the intrusion of the unworthy. Absence of zeal signals failure to recognise otherness, thereby leading the seeker towards attachment to false loves. This zeal directs the seeker towards pure love of the Truth, freeing him from the fetters of worldly attachments.
The spiritual traveller must recognise exceptional opportunities for progressionspiritual passagesand employ them as means for transcendence. These opportunities are akin to rare moments amidst the continuum of quotidian existence that facilitate spiritual ascent. Many individuals, due to a lack of opportunism, are deprived of such pivotal moments. Like a prudent merchant, the seeker must appreciate these opportunities and utilise them for proximity to the Divine.
إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّى تَوَارَتْ بِالْحِجَابِ
(Quran, Surah d, 38:32, : "He said, I preferred the love of good things over the remembrance of my Lord until it was veiled by a partition.")
This verse exemplifies the concept of otherness, wherein Prophet Solomons affection for that which is not the Divine (horses) hindered his remembrance of God. Although this love was ultimately for God, the preoccupation with the non-divine engendered otherness. Hence, the seeker must, with mystical zeal, repel such attachments.
وَلَقَدْ فَتَنَّا سُلَيْمَانَ
(Quran, Surah d, 38:34, : "And indeed, We tested Solomon.")
God tested Prophet Solomon with his affection for horses in order to manifest otherness within him. This trial highlights the profound sensitivity inherent in the spiritual path, which even the prophets are not exempt from. God, in His justice and nobility, confronts His servants with their strengths rather than their weaknesses.
وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ
(Quran, Surah An-Nasr, 110:2, : "And you see the people entering into the religion of Allah in multitudes.")
Even at the exalted rank of the Holy Prophet (PBUH), attention to the people created a form of otherness necessitating repentance. This verse indicates that, within spiritual progression, any attention directed towards the non-divineeven at the highest levelsis deemed otherness.
إِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا
(Quran, Surah Al-Furqan, 25:72, : "And when they pass by idle talk, they pass by with dignity.")
The seeker must with dignity overlook the weaknesses of others without exploiting them. Exploiting weakness, contrary to mystical zeal, diverts the seeker from the path of truth and leads to divine retribution. This verse emphasises the necessity of nobility when confronting the frailties of others.
Unproductive busyness without attention to spiritual passages and opportunities is akin to a futile endeavour that leads the seeker toward fatigue and deviation. Continuous study without awareness of such passages resembles running on a path without destination. The seeker must identify the spiritual passageswhich are like heavenly gatesand utilise them for spiritual ascent. These passages are brief opportunities enabling proximity to the Divine Truth.
Regarding the interpretation of the phrase "Mawqi al-Ghayr" (the moments or loci of the other), a notable divergence exists between Kashani and Tolmsani. Kashani interprets this as "Mawqi al-Ibar"moments of lesson and passage. Kashanis exposition is scholarly, erudite, and sagacious, while Tolmsanis work is considered rudimentary and simplistic. This difference reflects Kashanis profound analytical depth in contrast with Tolmsanis superficial approach.
The ninety-second station in Manzil al-Sirn introduces reflection as an instrument for reaching the Truth, contingent upon three fundamental conditions: companionship with knowledge, criticism of conventions, and recognition of the moments of otherness or spiritual lessons. The seeker must, with awareness, critique customs and identify otherness or opportunities for lesson. The Sharia constitutes the criterion for the validity of spiritual states, with non-Sharia customs vanishing in the face of divine manifestations. Quranic verses such as إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ (d:32) and وَلَقَدْ فَتَنَّا سُلَيْمَانَ (d:34) reveal the peril of otherness even at the prophetic level. The seeker must, with mystical zeal, repel otherness and, by recognising opportunities, traverse the spiritual passages.
