the lectures of Nokounam, may his sanctity be revered (Session 95 Chapter of Remembrance Part One)
Within the trajectory of the mystical journey, dhikr (remembrance) manifests as a radiant beacon illuminating the heart of the seeker, guiding them toward divine gnosis. This station, presented in mystical literature as one of the pivotal phases of the spiritual progression, not only epitomises awareness and heartfelt presence before the Truth but also serves as a bridge between intellect and heart. It leads the seeker from the confinements of rational thought to the boundless expanse of divine knowledge. In this section, of Nokounam, we undertake a rigorous examination of the station of dhikr within mystical practice, its distinction from intellectual contemplation, and its relation to the antecedent stages of the spiritual path.
The initial step on the mystical path is yaqzah, an awakening from heedlessness. This stage resembles an alarm that rouses the seeker from the slumber of negligence, directing them towards the cognizance of their existential deficiencies. Yaqzah is that critical moment when the seeker realises their prior existence in oblivion to the Truth and acknowledges the imperative to return to it. This awakening serves as the fertile ground wherein the seed of repentance is sown and nurtured, preparing the way for subsequent stages.
Subsequent to awakening, tawbah emerges as a foundational stride on the spiritual journey. It entails the turning away from sin and the rectification of conduct, accompanied by heartfelt remorse and resolute commitment to transformation. This stage functions analogously to the cleansing of a dust-laden garment, purifying the self from the defilements of sin and establishing the conditions requisite for the process of self-accountability.
Muhasabah signifies the stage where the seeker engages in meticulous and penetrating appraisal of their deeds and inner states. This procedure is akin to the rigorous auditing of a merchant who calculates profit and loss to redress deficiencies and bolster strengths. Through this scrutiny, the seeker identifies and removes internal impediments, thus preparing themselves for the ensuing stage of sincere return.
Inabah denotes a profound and sincere turning back towards God, characterised by heartfelt remorse and burning ardour. This stage is like a limpid river sourced from the pristine spring of innate disposition, readying the seekers heart to receive the illumination of remembrance. Inabah transcends mere outward repentance, embodying a heartfelt movement suffused with the purity and clarity of the innate nature.
The Qurn explicitly indicates the reality that tadhakkur (remembrance) transpires solely within the hearts of those who have returned sincerely to God: وَمَا يَتَذَكَّرُ إِلَّا مَنْ يُنِيبُ (Surah Ghfir, 40:13). As translated by : And none remembers except those who turn back [to God]. This verse bears witness that remembrance is a station ensuing upon inabah. By removing the obstacles of the nafs and refining the innate disposition, inabah prepares the heart to receive the radiance of remembrance. Dhikr entails awareness and heartfelt presence before the Truth, guiding the seeker from heedlessness towards gnosis.
Thought represents the seekers initial movement from the lower self towards the Truth, situated within the vessel of seeking. This movement constitutes a yearning and ardour that impels the seeker toward the divine object of desire. Thought is a mental and rational act operating in the realm of creation and its effects. This stage resembles a journey in which the seeker contemplates the divine signs to progress toward knowledge of the Truth.
Conversely, dhikr is the vessel of being, wherein the seeker attains immediate awareness and presence before the Truth. It is analogous to a shore upon which the seeker rests after an extensive voyage across the sea of seeking. This station not only signifies awareness of the Truth but also continual presence before it, liberating the heart from the confines of rational limitation.
Among the salient points in the lectures of Nokounam is the critique of the title Chapter of Tadhakkur and the suggestion to replace it with Chapter of Dhikr. Tadhakkur connotes a reminder following forgetfulness and constitutes a subset of the broader concept of dhikr. Dhikr signifies continual and uninterrupted awareness of the Truth, precluding any forgetfulness. Hence, the title Chapter of Dhikr, due to its comprehensiveness, is more appropriate, encompassing also tadhakkur, whereas Chapter of Tadhakkur remains confined to the notion of reminder and excludes the generality of remembrance. This critique underscores the critical importance of precise terminology in mystical texts and stresses the necessity of meticulousness in the selection of titles.
Thought and dhikr represent two distinct phases of the mystical path. Thought is a mental and rational act that operates within the brain and cerebellum, limited to analysis and reasoning. This act resembles a dried-up stream flowing within the domain of creation and its effects. In contrast, dhikr is a heartfelt act accompanied by feeling, ardour, and emotional presence, likened to a flowing river guiding the heart towards the Essence of the Truth. This distinction points to the duality of mind and heart in Islamic mysticism, where the heart is the centre of divine gnosis and the mind serves as an instrument for the cognition of creation.
Dhikr (remembrance) is akin to a fruit that emerges from the branches of antecedent stagesnamely, awakening (yaqah), repentance (tawbah), self-accounting (musabah), and turning back (inbah). Awakening constitutes a rousing from heedlessness that directs the spiritual seeker towards repentance. Repentance, by purifying the soul from sin, prepares the ground for self-accounting. Self-accounting, through meticulous scrutiny of ones deeds, guides the seeker towards inbah, which, through the sincerity of natural disposition, readies the heart for dhikr. Dhikr itself is the continuous attention and presence before the Divine, nourished by these prior stages, ultimately leading the seeker to profound awareness and divine gnosis.
The Holy Qur'an, as a beacon of guidance, explicitly delineates the distinction between dhikr and thought. The verse فَاذْكُرُونِي أَذْكُرْكُمْ (Al-Baqarah: 152), translated by Foladvand as: So remember Me; I will remember you, underscores the importance of dhikr as a bilateral act between God and the servant. In contrast, thought is not attributed to the Divine Essence itself but is confined to reflection upon creation. This distinction highlights the superior station of dhikr, as it establishes a reciprocal relationship with the Divine, whereas thought remains within the intellectual and created realm.
A fundamental question in the mystical path concerns whether dhikr arises subsequent to thought, precedes it, or if the two are altogether distinct. The lectures of Nokounam emphasize that thought and dhikr operate in two distinct domains. Thought functions within the realm of intellect and mind, confined to contemplation of creation and its effects. Dhikr, however, functions within the heart and divine gnosis, connecting the seeker directly to the Divine Essence. This bifurcation reveals two parallel trajectories in spiritual progress, each possessing its own unique function.
The Holy Qur'an, as a scientific and spiritual laboratory, provides comprehensive guidance for the comprehension of mystical concepts such as thought and dhikr. Dhikr, as the primary and most abstract source, is a concept in which God Himself participates. The verse الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ (l Imrn: 191), translated by Foladvand as: Those who remember God standing, sitting, and reclining, and contemplate the creation of the heavens and the earth, demonstrates that dhikr precedes thought and prepares the heart for profound contemplation of creation.
Due to its intellectual nature, thought operates within the sphere of creation and divine effects, possessing a limited to moderate range. This act resembles a bird flying in the sky of creation, yet powerless before the Divine Essence. The Qur'anic injunction, Do not contemplate the Divine Essence (لاتفکروا فی ذات الله), signifies the inherent limitation of thought regarding the Divine Reality. Conversely, dhikr, by virtue of its connection with the heart, boasts a far-reaching scope, linking the seeker to the Divine Essence. Dhikr is like an eagle soaring in the sky of divine gnosis, reaching the highest ranks of spiritual progress.
The Holy Qur'an, containing approximately 280 verses related to dhikr, underscores the importance and precedence of this mystical station. In contrast, verses pertaining to thought number between ten to seventeen and are confined to reflection on creation and divine effects. This numerical predominance indicates the special status of dhikr in gnosis and spiritual journeying, binding the heart to God and guiding the seeker towards exalted spiritual states.
Thought is a mental activity functioning within the realm of creation and divine effects, and due to its intellectual nature, it remains limited. Dhikr, on the other hand, is a heart-centered act that transcends intellectual constraints to connect with the Divine Essence. The heart, like a polished mirror, reflects the divine light, whereas the mind perceives only the shadows of creation. This distinction elevates the hearts role as the centre of divine gnosis.
The Holy Qur'an, as a comprehensive and practical text encompassing all aspects of lifefrom mysticism and philosophy to jurisprudence and quotidian affairsprovides guidance. It is a scientific and spiritual laboratory addressing all epistemological needs of humankind. In the analysis of thought and dhikr, the Holy Qur'an serves as the principal reference whose luminous verses illuminate the path of the seeker.
Dhikr, as the primary strength of the mystics, liberates the seeker from intellectual and nafs (egoistic) limitations, guiding them to the highest degrees of gnosis. Various forms of dhikrwhether outward, hidden, manifest, or the supreme divine remembrance (dhikr Allh al-Aam)demonstrate the vastness and profundity of this practice within the mystical path. Dhikr is the grace of the Lord bestowed upon His servants, steering the heart towards the pinnacle of gnosis.
The Gate of Dhikr represents a pivotal station in the mystical path, guiding the seeker from the constraints of intellectual thought to the boundless expanse of divine gnosis. The distinction between thought and dhikrlike two parallel paths in the spiritual journeysignifies the roles of mind and heart in gnosis. Thought operates within the domain of creation and its effects, whereas dhikr, through heartfelt connection, links the seeker to the Divine Essence. The Qur'anic verses, notably فَاذْكُرُونِي أَذْكُرْكُمْ and الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا, affirm the importance and precedence of dhikr. The proposed renaming from Bb al-Tadhakkur to Bb al-Dhikr marks a step toward a more precise mystical analysis. Ultimately, dhikr, as the strength of the mystics, directs the seeker towards divine nearness and exalted gnosis.
