the lectures of Nokounam, may his secret be sanctified (Session 106 Chapter of I'tisam Part One)
On the mystical path of spiritual journeying, the chapter of I'tisam stands as a fortified citadel safeguarding the seeker from the storms of the lower self and both apparent and hidden deviations. This station, which emerges subsequent to the stage of Dhikr (remembrance) and Tafakkur (reflection) in "Manzil al-Sirn," serves as a vessel preserving the spiritual, epistemological, and practical achievements acquired by the traveller during his passage. I'tisam, denoting the act of grasping firmly the Divine Rope and adhering to the Essence of the Truth, not only protects man from oblivion and rebellion but also guides him towards certainty and unity with the Divine.
Within the itinerary of "Manzil al-Sirn," after the seeker attains the fruits of reflection and remembrance through Dhikr, Tawajjuh (attention), and the acquisition of contemplative benefits, he proceeds to the station of I'tisam. I'tisam functions as a container safeguarding the spiritual fruits derived from thought and remembrance against oblivion (nisyn) and disobedience (iyn). This station resembles a gardener who protects the sapling of knowledge from pests until it bears fruit. At this stage, the individual endeavours to perpetuate what he has acquired from intellect and remembrance through adherence to divine laws and steadfastness to spiritual values. This process requires continual awareness and volition, guiding the seeker from mental dispersion towards concentration and spiritual stability.
I'tisam, meaning the preservation of intellectual and spiritual fruits, constitutes a duty that prevents the seeker from deviation and misguidance. This preservation is not merely compliance with outward ordinances but also encompasses safeguarding the purity of the inner self and refraining from any violation of the sanctity of the Truth. Mystically expressed, I'tisam acts as a shield protecting the heart of the seeker from the assaults of whispers and illusions. The combination of intellect, remembrance, and preservation forms a cohesive structure that establishes the seeker firmly on the path of truth-seeking.
The chapter of I'tisam, like a spiritual sanctuary, protects the seeker from the afflictions of the nafs and apparent misguidances. Emphasising the preservation of the spiritual achievements acquired through reflection and remembrance, this station directs the seeker towards continuity on the path of truth. This process necessitates awareness, willpower, and adherence to divine laws, which pave the way for ascending to higher ranks of spiritual progression.
I'tisam is elucidated in the Holy Quran through two pivotal verses, each referring to a distinct level of mystical journeying:
(Srah l Imrn, 3:103; : And hold firmly to the rope of God all together and do not become divided.)
(Srah ajj, 22:78; : And hold firmly to God He is your protector; what excellent protector and what excellent helper!)
These two verses distinguish two types of I'tisam: I'tisam bi-ablillh, referring to adherence to the Shariah and Divine laws, and I'tisam billh, indicating a direct connection to the Essence of the Truth and attainment of certainty. This differentiation signifies the various degrees of spiritual progress, ranging from compliance with outward ordinances to unification with the Divine Reality.
Verse 103 of Srah l Imrn, situated within an exhortation towards God-consciousness (taqw) and dying in a state of submission, states:
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ * وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا
( translation: O you who have believed, fear God as He should be feared and do not die except as Muslims. And hold firmly to the rope of God all together and do not become divided.)
This verse presents I'tisam within a collective and social unity dimension. The Rope of God is likened to a tether that preserves the Islamic community from discord and fragmentation. Such adherence is actualised through compliance with the Shariah, participation in communal worship, and avoidance of schisms and heresies. Hence, this level of I'tisam safeguards the seeker and the community from disintegration and spiritual loss.
The verse from Srah ajj elevates the notion of I'tisam to a more intimate and existential level:
وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ ۖ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ
( translation: And hold firmly to God He is your protector; what excellent protector and what excellent helper!)
Here, the emphasis shifts from adherence to the external law to a direct and internalised reliance on God Himself, who is the true protector (mawl) and helper (nar). This verse describes the esoteric stage where the seeker relinquishes dependence on outward means and attaches solely to the Divine Essence. Such an I'tisam marks the completion of the spiritual journey, culminating in absolute tawakkul (trust) and proximity to God.
The chapter of I'tisam in "Manzil al-Sirn" represents a critical stage in the journey of the seeker from knowledge to certainty. By preserving the fruits of reflection and remembrance, and by adhering firmly to the Rope of Godwhether in the form of adherence to Shariah or direct reliance on the Divine Essencethe seeker advances towards spiritual maturity and unity with the Truth.
Thus, the path of I'tisam is both a protective refuge and a transcendental ladder, guiding the aspirant from multiplicity and division to oneness and divine nearness.
In the conventional order, the spiritual progression advances from Itism bi-ablillh (clinging to the Rope of God) towards Itism bi-llh (clinging to God Himself), akin to moving from the general to the particular. Conversely, in the actual order, the spiritual journey flows from Itism bi-llh back to Itism bi-ablillh, resembling a return from the particular to the general. This distinction mirrors the difference between the lovers who ascend from the Shariah to the Truth, and the beloveds who return from the Truth back to the Shariah.
The stages of faith and certainty resemble a ladder that directs the seeker from adherence to the Shariah towards attainment of the Truth. Practical and theoretical wisdom function as twin wings, assisting the seeker on this path. The order of the spiritual progression, whether on the path of the lovers or the beloveds, reveals the dynamism and profundity of the station of Itism, which guides the seeker towards spiritual perfection.
Disrespecting the Quranic verses is akin to affixing a decorative signboard above a doorway without contemplating its meaning, merely employing it as a symbol. This act resembles placing a precious gem on a dusty shelf, thereby disregarding its true value. The Quranic verses must constitute the axis of contemplation, understanding, and action to be safeguarded from spiritual distortion and superficiality.
Combining verses without regard to their context and meaning resembles arranging rootless flowers in a vase destined to wither swiftly. The verse Itism bi-ablillh refers to collective unity, whereas Itism bi-llh indicates an individual connection with the Divine Reality. Neglecting these distinctions steers exegesis towards superficiality and distortion.
The sanctity of the Quranic verses depends upon profound comprehension and enactment. Ignoring the context and meanings of the verses amounts to their ornamental use, thereby diminishing their spiritual value. Itism demands precise and practical understanding of the verses to lead the seeker toward the Truth.
ablillh is metaphorically a rope that rescues humankind from the abysses of misguidance. In the Holy Quran, this rope signifies anything that connects a human being to the Truth, encompassing the Quran itself, the Divine covenant, and the rulings of the Shariah. This interpretation acts as a key that opens the doors of knowledge to the spiritual traveller.
Restricting the meaning of ablillh to a purely metaphorical sense is comparable to limiting the concept of the sea to its surface waves alone. The term abl connotes that to which one clings, encompassing anything that connects a person to the Truth, be it a physical rope, the Quran, or the Divine covenant. This meaning is literal rather than purely metaphorical, since the Quranic terminology is intended for the spirit of meanings.
abl functions like a bridge that leads humankind towards the Truth, whether that bridge is materialsuch as a physical ropeor spiritualsuch as the Quran or the Divine covenant. This meaning is literal and not figurative, as the Quranic lexemes are formulated for the essence of meanings. Limiting the connotations to physical instances resembles imprisoning the Truth within the cage of matter, thereby obstructing deep comprehension of the Quran.
ablillh denotes anything that connects humankind to the Truth, ranging from the Quran and Divine covenant to the rulings of the Shariah. This meaning is literal, not figurative, since the Quranic expressions are intended for the essence of meanings. Understanding this reality liberates the seeker from the confines of material interpretation and guides them towards profound gnosis.
Itism bi-llh resembles seeking refuge in a fortified citadel that protects a person from evil and servitude to anything other than God. This adherence distances the seeker from all that is not the Truth and places them under Divine protection. This stage is like arriving at a shore impervious to any storm.
Appending the phrase l ghayr (no other) to the verse in Surah al-Hajj is akin to adding an unnatural colour to a flower that is already beautiful in itself. The verse فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ introduces God as the best Guardian and Helper, but does not negate the existence of other guardians. This addition distorts the verses meaning and obstructs its precise comprehension.
In the Shii community, public wilayah is like a network of affinity and closeness that connects individuals with one another. This wilayah transcends superficial justice and indicates reciprocal responsibility among people. It resembles a tree whose branches intertwine, each branch strengthening the other.
The wilayah of the jurist is akin to a summit whose significance manifests only within the context of a wilayat-based society. Without public wilayahwhere all individuals bear mutual responsibilitythe jurists wilayah cannot be fully realised. This is analogous to constructing a building that cannot stand firm without a solid foundation.
Itism bi-llh guides the seeker towards avoidance of evil and attainment of certainty. Public wilayah functions as a network leading society towards unity and cohesion. The jurists wilayah attains its full meaning only within the framework of public wilayah, and without it, is comparable to a tree without roots in the soil.
The chapter of Itism is like a bridge guiding the seeker from the Shariah to the Truth and from collective unity to individual certainty. The verses وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا and وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ elucidate two levels of this station: the former calls for adherence to the Shariah and collective unity, while the latter refers to direct connection with the Divine Essence and attainment of certainty. The sanctity of the Quranic verses depends on profound comprehension and practice; neglecting their context and meaning amounts to ornamental use of a precious jewel. ablillh denotes anything that connects humankind to the Truth, and this meaning is literal rather than figurative. Public wilayah is like a network that directs the Shii community towards unity and solidarity, providing the foundation for the realization of the jurists wilayah.
