Excerpted from the Lectures of Nokounam, may his sanctity be preserved (Session 104 Chapter on Remembrance Part Ten)
Within the domain of Islamic mysticism, contemplation upon the Holy Quran serves as a transcendent gateway that illuminates the heart of the spiritual seeker with divine lights. Such contemplation transcends mere superficial comprehension of the verses, orienting itself towards unveiling the esoteric secrets and inner realities of the Divine Word. The lectures of Nokounam, may his sanctity be preserved, centred on the revered book Manzil al-Sirn by Khwja Abdullah Ansr, undertake a profound investigation of this subject matter. Through a discerning and critical lens, they explore the limitations inherent in certain prevalent interpretations regarding the understanding of the Holy Quran and the requisite conditions for mystical advancement.
The principal focus of this segment is the contemplation of the Holy Quran and the fivefold conditions delineated as essential for deriving the fruits of remembrance: diminution of mingling with others, refraining from improper desires, detachment from the worldly, restraint in eating and sleeping. Along this path, learned critiques of prevalent deviations within mystical and religious cultures including seclusion and dervish practices alongside the distinction between the learned scholar and the religious cleric, enrich the inquiry considerably.
Contemplation upon the Holy Quran may be conceived as a spiritual voyage that guides the seeker beyond the outward expressions of the Divine Word towards its innermost mysteries and esoteric truths. In the discussed lecture, emphasis is placed upon attention to admonitions, prohibitions, legal injunctions, narratives, and parables within the Quranic text. This process illumines the heart with divine radiance and lays the foundation for spiritual proximity to the Almighty. According to Nokounam, may his sanctity be preserved, contemplation of the Holy Quran directs the seeker to obedience of commands and avoidance of prohibitions, ultimately yielding profound intellectual and gnoseological benefits.
A salient theme within the lectures is the critique of the notion that contemplation of the Holy Quran should be confined solely to its commands, prohibitions, narratives, admonitions, and warnings. While these are undoubtedly valuable, the true grandeur of the Quran resides within its secrets and inner dimensions. Nokounam, may his sanctity be preserved, argues through rational and transmitted evidences that notions of good and evil, stories, and moral lessons are also found within other cultures and religions. What distinctly characterises the Holy Quran are its divine truths and mysteries, which transcend the capacity of human reason alone to fully comprehend. These include the causes of creation, the secrets of existence, and ontological verities that surpass ordinary intellectual grasp.
Like a garden blossoming with myriad flowers, the Holy Quran not only pleases the heart with its outward manifestations but, with the fragrance of its hidden mysteries, elevates the spirit towards divine knowledge. This perspective invites a reassessment of superficial approaches to the Quran, stressing the importance of uncovering its profound layers. The concept of Bun al-Qurn the inner layers of the Quran which some mystics describe as numbering seventyfold (sabn ban), is underscored herein.
Contemplation upon the Holy Quran, as one of the foundational pillars of mystical progression, necessitates a profound and transcendent perspective beyond its outward appearances. Such contemplation guides the heart towards knowledge and wisdom and requires the seeker not only to observe the Divine Words commands and prohibitions but also to penetrate its hidden secrets and realities. The critique of limiting contemplation to apparent aspects constitutes an invitation to uncover the Qurans esoteric layers, which spiritually guide mystics towards ultimate perfection.
To derive the fruits of remembrance and contemplation upon the Holy Quran, five fundamental conditions have been enumerated: reduction of mingling with others, refraining from improper desires (tamann), detachment from extraneous attachments, moderation in eating, and sleeping. These conditions serve as a bridge by which the seeker transitions from material attachments to divine illuminations. The reduction of these five aspects signifies the purification of the self and the preparation of the heart to receive divine knowledge.
Mingling with others, understood as indiscriminate association with people, may distract the seeker from attending to the Truth. Nokounam, may his sanctity be preserved, strongly critiques this notion when it is interpreted as advocating withdrawal and self-isolation, viewing such an approach as a form of selfishness and deviation from the conduct of the Prophets and Saints. Instead of complete estrangement, the seeker must remain present within society while refraining from its vices and deviations. This principle is exemplified in the Quranic admonition: Be among the people but not of them (Kun f al-ns wa l takun maahum).
Like a fish swimming within the sea of humanity, the mystic must remain engaged with society while safeguarding himself from its contaminations. This critique emphasises that isolation and total withdrawal from society contradict the spirit of Islamic teachings. Prophets and Saints have always dwelled amongst people and guided them towards the Truth through their conduct.
Tamann refers to unhealthy carnal desires which deviate one from the path of Truth. Nokounam, may his sanctity be preserved, invokes the noble verse:
وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ
(Srah An-Nis, 4:32; trans. : And do not wish for that by which Allah has made some of you excel over others.), to prohibit such unhealthy yearning. This form of tamann breeds envy towards the blessings of others and distances the heart from contentment and submission to Divine decree.
Tamann resembles a dark shadow cast upon the seekers heart, depriving it of the light of trust and surrender. In contrast, legitimate hope (raj) and moderate desire (ama), which denote balanced and permissible aspirations, may serve constructively on the mystical journey.
In order to elucidate the concept of tamann (desiring), this lecture has addressed its differentiation from amal, raj, and ama. Amal refers to remote and improbable wishes, which are frequently vain and unrealistic, as exemplified in the noble Quranic verse:
ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ فَسَوْفَ يَعْلَمُونَ (Surah Al-Hijr, Ayah 3; translated by : Let them eat and enjoy themselves, and let hope divert them; surely they shall come to know.). ama denotes near and attainable desires, whereas raj encompasses intermediate aspirations which may or may not be fulfilled. In contrast, tamann signifies unhealthy carnal desires which are inherently at odds with reliance upon God and submission.
Just as a trees branches reach toward the sky, raj and ama can guide the spiritual seeker towards the Divine Truth, whereas tamann is likened to a thorn that diverts the heart from the path of soundness.
Attachment to that which is other than God constitutes another major impediment on the mystical path. Nokounam emphasises that attachment leading to shirk (polytheism) is categorically forbidden and cannot be sufficiently remedied merely by reduction. Nevertheless, permissible attachments, such as love for ones child or home, may be present but must be maintained in moderation.
Attachment is like a tether which draws the heart earthwards; yet if this bond is directed toward the Divine, it leads not to captivity but to spiritual liberation. Prohibited attachments, which culminate in shirk and damnation, must be utterly forsaken, while licit attachments should be moderated and diminished.
Reduction in eating and sleeping signifies temperance regarding bodily needs, which assists in strengthening spiritual faculties. Overindulgence in food agitates the temperament and weakens intellect, whereas excessive sleep disrupts memory and concentration. Nokounam advises that sleep should be balanced and divided into several intervals to mitigate its negative effects.
Eating and sleeping resemble the fuel of the body; when consumed in moderation, they support the souls progression on the spiritual path, yet in excess, they deprive the heart of the light of gnosis.
The quintet of reductionary conditionsinteraction with people, tamann, attachment to the non-Divine, and the temperance of eating and sleepingserve as instruments preparing the seekers heart for the reception of divine illumination. Nevertheless, scholarly critiques directed at certain recommendations, such as isolation and indiscriminate reduction of social interaction, underscore the importance of active engagement in society and the avoidance of selfishness. The distinctions drawn between tamann, amal, raj, and ama, alongside the differentiation of licit and illicit attachments, greatly clarify the trajectory of the mystical journey.
One of the most significant themes of the lecture concerns the critique of advocating isolation as a path to mystical progress. Nokounam rejects isolation as a deviation from authentic mysticism and attributes it to dervishes and qalandars. Isolation, understood as complete withdrawal from society, contradicts Islamic teachings which emphasise active presence within the community and its reformation. In circumstances of societal corruption, emigration is recommended as an alternative.
Isolation resembles a dark cave that deprives the seeker of societys light and the mission of guidance. The mystic is akin to the sun, who must dispel the darkness of ignorance and deviation through active engagement among people.
The lecture distinguishes dervish culture from authentic mysticism, criticising traits such as isolation, begging, and ostentation. Mysticism, regarded as the bride of sciences, must be purified of such corruptions. The mystic should be self-sufficient, humble, and embody divine ethics, rather than distinguish himself through externalities such as long beards and begging bowls.
Mysticism resembles a bride adorned with the jewellery of knowledge and piety, whereas dervishes, sometimes clad in woollen garments and carrying begging bowls, have distanced themselves from this beauty.
The lecture emphasises the distinction between the lim (learned scholar) and the khnd (cleric), noting that ulam are the heirs of the prophets, whereas khnds, due to their lack of knowledge, piety, and justice, do not occupy this position. The lim is one who, through knowledge, justice, piety, and ijtihd, inherits the prophets legacy and is devoted to serving the people.
The lim is like a torch illuminating the path of guidance, whereas the khnd may sometimes resemble a shadow, obscuring the light of truth whilst pursuing personal interests.
The critique of deviations in mystical and religious culture, including isolation, dervish culture, and clericalism, constitutes a call to return to genuine mysticism and knowledge. Both the mystic and the scholar must maintain active societal presence, avoid selfishness and deviations, and guide others towards truth through their conduct. These critiques underscore the essentiality of self-purification and commitment to service.
This treatise, through a reconsideration of Nokounams lectures within the framework of Manzil al-Sirn, has undertaken an examination of reflection upon the Holy Quran and the conditions of mystical progression. Reflection on the Quran, as a gateway to divine gnosis, demands profound contemplation of its mysteries and inner meanings. The five conditions of reductionsocial interaction, tamann, attachment to the non-Divine, eating, and sleepingact as tools preparing the heart for the reception of divine lights. Nonetheless, erudite critiques of deviations such as isolation, dervish culture, and clericalism highlight the significance of active societal engagement and dedication to authentic knowledge and mysticism.
