the lectures of Nokounam, may his secret be sanctified (Session 103 Chapter of Dhikr Ninth Section)
Within the path of mystical progression, which resembles a journey towards the summits of knowledge and divine proximity, each station functions as a portal guiding the seeker towards new horizons. The venerable book Manzil al-Sirn authored by Khwaja Abdullah Ansari, a masterpiece of Islamic mysticism, delineates this path with unparalleled precision, explicating the various stages of the spiritual journey in a manner that serves as a lucid and profound guide both for the novice traveller and the perfected mystic. Among these stations, the station of Dhikr, which is the subject of the present lecture, constitutes a pivotal locus where the fruits of contemplation ripen, and the seeker, equipped with spiritual instruments, is guided towards perfection.
At the station of Dhikr, an exalted station within the hierarchical order of mysticism, the fruits of contemplationwhich were sown as seeds in prior stagescome to fruition. This principle is articulated in the words of Khwaja Abdullah Ansari as follows:
وَ إنَّما تُجْتَبى ثَمَرَةُ الفِکْرَةِ بِثَلاثَةِ أشیاءَ: بِقَصْرِ الأمَلِ، وَ التَّأمُّلِ فِی القُرآنِ، وَ قِلَّةِ الخِلْطَةِ وَ التَّمَنّی وَ التَّعَلُّقِ وَ الشِّبَعِ وَ المَنامِ
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which indicates that in order to harvest the fruits of contemplation, the seeker must observe three fundamental conditions: curtailment of hopes (qr al-amal), contemplation upon the Holy Quran, and the reduction of five carnal impedimentsnamely excessive association with others, vain desires, worldly attachments, overeating, and excessive sleep. These conditions serve as keys that unlock the gates of knowledge for the seeker and guide them from heedlessness to the awakening of the heart.
These conditions are not only practical tools for the purification of the self but also function as lamps illuminating the dark path of this world, leading the seeker towards the light of knowledge. Curtailment of hopemeaning severance from prolonged and materialistic desiresliberates the heart from the captivity of lusts. Contemplation upon the Quran, the flawless source of divine wisdom, quenches the thirsty soul like crystal-clear water. Likewise, the reduction of carnal impediments, through abstention from unsuitable socializing and worldly attachments, emancipates the self from material fetters.
Curtailment of hope, signifying the shortening of material and carnal desires, is one of the essential pillars of mystical progression. This condition prevents the seeker from drowning in worldly lusts and directs them towards concentration on the hereafter. Nokounam, may his secret be sanctified, emphasises that curtailment of hope should not stem from fear of death or desperation, but must be considered an intrinsic and independent principle beyond death. Excessive desires act like a cancer in the soul, agitating the self and leading to weakness, emptiness, and estrangement from divine love. This perspective corresponds with the noble Quranic verse:
أَلْهَاكُمُ التَّكَاثُرُ حَتَّىٰ زُرْتُمُ الْمَقَابِرَ
(At-Takathur: 1-2, : Rivalry in worldly increase distracts you until you visit the graves), which highlights human heedlessness of Gods remembrance due to distraction by material concerns.
The lectures profound critique focuses on the notion that curtailment of hope, if based on fear of death, amounts to a form of shrewdness and the mysticism of the weak. In the mysticism of the loversan elevated station in the spiritual journeythe seeker abstains from material desires due to their carnal detrimental effects, rather than merely because death is imminent. This approach directs the seeker towards pure divine love, where even if ones lifespan were as prolonged as that of Noah, peace be upon him, one would still abstain from worldly lusts. This view elevates the spiritual journey from a transactional level to the summits of love and divine proximity by emphasizing the inherently harmful nature of excessive desires.
Contemplation upon the Holy Quran, as the second condition for benefiting from the fruits of contemplation, serves as divine guidance for the seeker. This contemplation transcends superficial recitation; it involves deep reflection upon the meanings and concepts of the Quranic verses that connect the heart to the light of knowledge. Nokounam, may his secret be sanctified, offers a critical view against instrumental use of the Quran, such as seeking omens (istikhra) without sincere contemplation, stressing that the Quran must be a source of deep reflection and dhikr. This perspective aligns with the noble verse:
كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ
(Sd: 29, translation: A blessed Book We have sent down to you, so that they may ponder its verses and that those of understanding may take admonition), which portrays the Quran as a source of reflection and remembrance guiding the seeker to the truth.
Contemplation upon the Quran acts as a key that unlocks the locks of heedlessness, leading the seeker from carnal darkness to divine illumination. This requires a pure heart and a focused mind, detached from material attachments. The lecture highlights that instrumental usage of the Quran, such as performing istikhra without deep comprehension, not only fails to lead to knowledge but may cause misguidance. This critique invites the seeker to a deeper, more cognisant reflection on the Quran.
The third condition involves the reduction of five carnal factors: excessive association with others (ikhtil), vain desires (tamann), worldly attachments (taallu), overeating (shib), and excessive sleep (manm). These factors function as chains binding the soul to the world and obstructing the seekers ascent to higher stations. Their reduction implies practical asceticism, freeing the seeker from material attachments and preparing the heart to receive divine grace. This principle resonates with the noble verse:
وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ
(l Imrn: 185, translation: And the life of this world is but deceptive enjoyment), emphasising the deceptive nature of the world and the necessity of detachment.
Nokounam, may his secret be sanctified, stresses that reducing social interaction does not imply complete isolation but avoidance of company that leads the soul towards heedlessness. Furthermore, diminishing vain desires and worldly attachments liberates the heart from the captivity of lusts. Overeating and excessive sleepboth pleasures of the selfimpede the seekers concentration on spiritual matters. This condition guides the seeker towards a spiritual equilibrium in which the self is emancipated from material fetters and prepared to receive divine light.
The first section, by elucidating the threefold conditions for benefiting from the fruits of contemplation at the station of Dhikr, provides a precise and profound framework for mystical progression. Curtailment of hope, contemplation on the Quran, and reduction of carnal impediments function as three wings enabling the seekers flight towards the summits of knowledge. These conditions are not merely practical
Section Two elucidates the dynamic nature of the mystical path and critiques static approaches, underscoring the imperative of continuous progression towards elevated stations. Through precise allegories and rigorous argumentation, it demonstrates that comprehension and reform of earlier stages become feasible solely in the light of ascending to higher levels. This principle serves as a valuable guide not only within mystical practice but also across all epistemological and scientific pursuits, effectively preventing stagnation and cessation.
The discourse offers a profound critique of isolationist tendencies, arguing that total withdrawal from society, without due consideration of contemporary needs, cannot effectively facilitate mystical progression. Nokounam (may his sanctity be preserved) emphasises that isolation, if understood as absolute severance from social connection, has lost its efficacy in the modern world and may instead lead to misguidance. This perspective advocates for a balanced approach between asceticism and social engagement, inviting the seeker to maintain an active presence in society while guarding the heart against worldly attachments.
This critique aligns with the principles of Islamic mysticism, which conceives asceticism as detachment from material bonds rather than total social withdrawal. The mystical seeker resembles a tree whose roots are entrenched in the soil of gnosis, yet whose branches extend in service to the wider community. Such equilibrium prevents the mystical journey from devolving into a fruitless and unproductive isolation.
The discourse insists that archaic mystical prescriptions lose their efficacy if not adapted to the conditions of the age. Nokounam (may his sanctity be preserved) employs an analogy comparing outdated medical remedies with mystical methods, underscoring that mystical approaches must be harmonised with current spiritual requirements. This adaptation entails preserving foundational mystical principles while presenting them in a manner suitable to contemporary audiences, akin to reauthoring an ancient text in a new, comprehensible language.
This principle coheres with the concept of ijtihd (independent reasoning) within Islamic mysticism. Just as dynamic jurisprudence evolves with temporal contexts, so too must mysticism respond to the spiritual needs of modern humanity. This view guides the mystical path from static traditionalism towards dynamism and effectiveness, without compromising authentic mystical tenets.
The discourse delivers a candid critique of utilitarian approaches to the Holy Quran, such as perfunctory divination (istikhrah) devoid of reflection, insisting that the Quran must be a source for contemplation and spiritual admonition. Nokounam (may his sanctity be preserved) argues that superficial engagement with the Quran not only fails to engender genuine knowledge but may also result in misguidance. This standpoint resonates with the noble verse
أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا
(An-Nis: 82; : Do they not then think deeply about the Quran? If it had been from other than Allah, surely there would have been many contradictions in it.), which emphatically underlines the necessity of reflection upon the Quran.
This critique invites the seeker towards profound contemplation of the Quranic meanings, where Divine verses illuminate the mystical path like radiant lamps. Instrumental use of the Quran, such as istikhrah without comprehension of its deeper meanings, resembles utilising a light that reveals only its shadow rather than its true essence.
Section Three, by critiquing inefficacious approaches in mystical progression, stresses the necessity of adapting mysticism to contemporary exigencies and cautions against utilitarian handling of the Quran. Through elucidating the balance between asceticism and social engagement, it steers the mystical path towards dynamism and efficacy. The critique of mere isolation and the emphasis on Quranic contemplation safeguard the seeker from potential pitfalls, guiding them along a balanced and epistemic route.
The discourse affirms that thought, as an initial stage in the spiritual journey, plants the seed of knowledge, whereas remembrance (tadhakkur), as a higher station, brings the fruit of this seed to fruition. Thought is likened to sowing within the soil of the heart, and remembrance to harvesting under the illumination of Divine Light. This interrelation delineates the hierarchy of mystical stations, where each stage serves as a prelude to the subsequent one.
Nokounam (may his sanctity be preserved) argues that without fulfilling three essential conditions, even the station of remembrance cannot yield the fruits of thought. This perspective, emphasising the continuity of stations, reveals that the mystical journey is a gradual and dynamic process requiring harmonisation across various stages.
Remembrance, defined as the awakening of the heart and the invocation of Divine Presence, is the station wherein the seeker transitions from heedlessness to wakefulness. This station resembles a mirror reflecting the light of knowledge and manifesting the fruits of thought within itself. The discourse asserts that remembrance, by virtue of its superiority over thought, serves as the locus where the shortcomings of preceding stages are revealed and rectified.
This view harmonises with the Quranic verse
وَٱعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ
(Al-Hijr: 99; : And worship your Lord until certainty comes to you.), which underscores the necessity of continuous worship and Divine remembrance until the moment of death. Remembrance, as an invocation of Divine Presence, liberates the seeker from egotistical heedlessness and directs them towards Divine proximity.
Section Four, by delineating the relationship between thought and remembrance, portrays the hierarchical progression of mystical stations. Emphasising the role of remembrance in actualising the fruits of thought, it demonstrates that mystical progression is a continuous and dynamic process, wherein each stage is a prerequisite for the next. The three essential conditions function as instruments assisting the seeker from heedlessness towards heartful wakefulness.
This treatise, by explicating the station of remembrance within the framework of Manzil al-S'irn, provides a precise and profound structure for mystical progression. The threefold conditions of Qar al-Amal (restriction of desire), Quranic contemplation, and diminution of egoistic impediments stand as steadfast pillars aiding the seeker to reap the fruits of thought. The discourses profound critiquesparticularly on desire restriction rooted in fear of death and the instrumental utilisation of the Quranelevate the mystical path from a transactional level to the realm of loving mysticism. Emphasising the dynamism of mystical progression and its adaptation to contemporary needs renders this station a practical and timely resource for modern seekers.
This work, anchored in Quranic verses and mystical elucidations, offers comprehensive guidance for researchers and specialist audiences alike. The mystical journey resembles an expedition wherein each step draws the seeker nearer to the zeniths of gnosis and Divine proximity. It is hoped that this treatise shall serve as a beacon illuminating this spiritual journey and directing seekers towards the light of ultimate truth.
