of Nekounam (Session 108 Chapter of Itisam Part Three)
The chapter of Itisam in the esteemed Manzil al-Sirn by Khwajah Abdullah Ansari constitutes a pivotal stage in the mystical path, guiding the seeker from adherence to Divine commandments and prohibitions (Itisam bi-abl Allh) towards the gnosis and direct witnessing of the Divine Essence (Itisam bi-llh). This chapter serves as a bridge extending from the apparent exterior of the Shariah into the inner reality of the Truth, leading the traveller from the fetters of the nafs and illusions to certainty and the direct vision of the Divine Reality. The term itisam, denoting steadfastness and adherence, is defined in two tiers: itisam bi-abl Allh, which is contingent upon practical obedience, and itisam bi-llh, which culminates in gnosis and the removal of illusions.
In Manzil al-Sirn, itisam is divided into two principal stages: itisam bi-abl Allh and itisam bi-llh. The former signifies adherence to the Divine rope, realised through strict observance of the Divine commands and prohibitions as prescribed in the Qurn and Sunnah. This stage is reliant upon action and obedience, fortifying the seekers path along the Shariah. The latter, itisam bi-llh, is a superior level culminating in the gnosis and witnessing of the Divine Essence. It necessitates ascension beyond every form of illusion and imaginary entitynamely, anything other than the Truth. Khwajah Abdullah Ansari defines itisam bi-llh as the ascent beyond every imagined thing, i.e., beyond all that is other than the Truth, emphasising that existence outside the Truth is illusory and devoid of genuine reality.
Itisam bi-abl Allh is comparable to embarking upon the path of Shariah, guiding the seeker to obey Divine commands and prohibitions. This stage aligns with the noble Quranic injunction وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا (l Imrn: 103; : And hold firmly to the rope of Allah all together and do not become divided), which stresses unity and adherence to the Shariah. Conversely, itisam bi-llh is likened to unfolding wings towards the Truth, leading the seeker from multiplicity to unity and from mere action to gnosis. This stage entails the removal of illusions, doubts, and uncertainties from the seekers heart, culminating in the vision of the Truth and the realisation of certainty.
Itisam, in its two stagesbi-abl Allh and bi-llhdepicts the seekers progressive journey from practical obedience to visionary gnosis. The stage of itisam bi-abl Allh constitutes the foundation of the spiritual path, where commitment to the Shariah prepares the ground for itisam bi-llh. The higher stage, by removing illusions and achieving certainty, guides the seeker towards the witnessing of the Truth.
Itisam bi-abl Allh denotes gripping the Divine rope manifested through practical adherence to the Divine commands and prohibitions. These commands derive principally from two sources: the Qurnthe revealed Word of Godand the Sunnahthe practical elucidation thereof. These form the core guidance for the seeker at this stage. This concept corresponds to the Quranic verse وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ (An-Nahl: 44; : And We sent down to you the reminder that you may clarify to mankind what was sent down to them), highlighting the Prophets role in explicating the Qurn.
Obedience to the Truth, manifest in itisam bi-abl Allh, entails fulfilling Divine commands and abstaining from prohibitions. This obedience penetrates not only outward acts but also the seekers heart, performed with pure intention for Divine proximity. The Quranic verse قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ (l Imrn: 31; : Say, if you love Allah, then follow me, so Allah will love you) underscores obedience as a sign of Divine love.
Itisam bi-abl Allh represents the practical phase of the spiritual path, wherein adherence to Divine commands and prohibitions consolidates the seekers footing within the Shariah. This stage, by establishing Divine injunctions in the heart and consciously implementing the precepts, prepares the way for gnosis and certainty in subsequent stages.
Itisam bi-llh represents a superior stage to itisam bi-abl Allh, reliant upon the gnosis and witnessing of the Divine Essence. This stage is defined as the ascent beyond every illusion and imaginary entitythat is, anything other than the Truth. Khwajah Abdullah Ansari elucidates itisam bi-llh as the ascent beyond every imagined thing, i.e., beyond all that is other than the Truth, affirming that existence outside the Truth is illusory and lacks authentic being. This view aligns with the Quranic verse كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Al-Qasas: 88; : Everything is perishing except His Face), which stresses the transience of all things save the Divine Essence.
Itisam bi-llh necessitates expelling doubt, hesitation, and illusion from the seekers heart. Illusion signifies partial perception devoid of form, manifesting as attachments of the nafs such as I, my wealth, or my power. These attachments resemble shadows which, without the light of the Truth, possess no reality. The removal of such illusions leads the seeker to the direct vision of the Truth and the attainment of certainty. The Quranic verse لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ * لَتَرَوُنَّ الْجَحِيمَ (At-Takathur: 5-6; : If you knew with knowledge of certainty, * you would certainly see Hell) highlights that knowledge grounded in certainty culminates in witnessing and vision.
Itisam bi-llh constitutes the epistemic phase of the spiritual path, whereby the seeker is guided through the removal of illusions, doubts, and hesitations from the heart towards witnessing the Truth and actualising certainty. This stage represents a summit attained after traversing the path of Shariah, wherein the cosmos is perceived as the manifestation of the Divine Truth.
The relationship between obedience and certainty is reciprocal. Certainty in the Truth strengthens the motive for obedience, while obedience facilitates the deepening of certainty and gnosis. This reciprocal movement resembles a cycle that guides the seeker between the lower vessel (itisam bi-abl Allh) and the higher vessel (itisam bi-llh) and vice versa. The Quranic verse الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ (Ar-Rad: 28; : Those who have believed and whose hearts are assured by the remembrance of Allah) signifies the tranquility of the heart engendered by faith and Divine remembrance.
Certainty possesses various degrees, among which itisam bi-llh ranks as a high stage. Yet, there exists a loftier stage referred to in a tradition attributed to the Commander of the Faithful (peace be upon him): If the veil were lifted, my certainty would not increase. This stage, pertaining to annihilation and subsistence (fan and baq), indicates the utmost degree of certainty, where no veil remains between the seeker and the Truth.
The reciprocal relationship between obedience and certainty reveals the dynamic nature of the mystical journey. Certainty propels the seeker towards obedience, and obedience, in turn, intensifies certainty. The gradations of certainty culminate in an ultimate gnosis beyond which nothing remains to be revealed.
The chapter of Itisam delineates a transformative spiritual journey from outward obedience to inward gnosis. The seeker begins by gripping the Divine rope through adherence to commands and prohibitions, and ascends to the witnessing of the Divine Essence, transcending illusions and certainties. This path is marked by the removal of illusions, attainment of certainty, and the ultimate realisation of the Truth beyond all forms.
May the Divine rope forever hold us firm on this blessed path.
Creation, as the manifestation of the Divine Truth, is inherently valuable and real, whereas illusion (wahm) is rooted deeply within the heart and perception of the seeker (slik). Divine love guides the slik towards the certainty and unveiling of the Truth, whilst carnal love ensnares him within the snares of illusion.
Itism bi-llhclinging to Godsignifies spiritual progression and ascent beyond all forms of illusion and false imaginings. The slik must rely solely upon the Truth, for all that is other than the Truth is unstable and illusory. This advancement is akin to ascending the ladder of spiritual wayfaring, liberating the slik from the fetters of carnal attachments and guiding him towards ultimate Reality.
The commentator errs by attributing illusion to creation itself, thereby straying from the essential meaning of itism bi-llh. Khwja Abdullh Ansr asserts that illusion dwells in the heart of the slik, bound to his carnal attachments, and not in creation, which is the manifestation of the Truth. This critique underscores the necessity of precise comprehension of mystical texts, affirming that creation, as the mirror of the Divine Truth, is both valuable and real.
Spiritual advancement through itism bi-llh emancipates the slik from illusion and carnal attachments, guiding him toward the certainty and unveiling of the Truth. Creation is the manifestation of the Truth, whilst illusion is rooted within the seekers heart and must be eliminated through self-purification.
Certainty (yaqn) is the indispensable prerequisite for itism bi-llh. Upon the attainment of certainty, illusion, doubt, hesitation, suspicion, and duality are eradicated from the sliks heart, allowing the knowledge of the Truth to manifest. This process corresponds with the noble Quranic verse
فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (Al-Anm 6:125), translated by Fuldvand as Whomever God wills to guide, He opens his breast to Islam, which regards the expansion of the heart as the fruit of Divine guidance.
Itism bi-llh, by dispelling doubt and illusion, culminates in the vision of the Truth. This vision, the consequence of certainty and gnosis, enables the slik to achieve the inner witnessing of the Divine Reality. The Quranic emphasis on لَتَرَوُنَّ (You shall certainly see) in
لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ * لَتَرَوُنَّ الْجَحِيمَ (At-Takthur 102:5-6) affirms the inevitability and certainty of this vision.
Certainty is the key that unlocks the gateway to itism bi-llh. By removing doubt and illusion, it leads the slik to the unveiling of the Divine Truth. This process is akin to opening the doors of the heart toward the light of Reality, guiding the seeker from the darkness of false imaginings to the illumination of true knowledge.
Itism is categorised into three stages: the general itism mmi, itism bi-ablillh (clinging to the Rope of God), and itism bi-llh (clinging directly to God). The general itism mmi refers to the initial adherence to the Shariah, accessible to the generality of believers. This stage functions as a gateway leading the slik towards itism bi-ablillh, and ultimately to the highest station of itism bi-llh.
Knowledge (marifah) forms the foundation of religion and spiritual practice, with action (amal) being subordinate to it. Action devoid of knowledge lacks significant value. This principle aligns with the Quranic verse
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ (Fir 35:28), translated by Fuldvand as Only those who possess knowledge among His servants truly fear God, which identifies knowledge as the root of God-consciousness.
The general itism mmi marks the inception of the spiritual journey, where adherence to the Shariah prepares the slik for elevated stages. Knowledge acts as a lamp illuminating the path of action, thereby guiding the seeker toward ultimate Truth.
Illusion and certainty are contingent upon the perspective of the slik. The Divine perspective regards the cosmos as the manifestation of the Truth and leads to certainty, whereas the created perspective results in illusion and carnal attachment. This distinction resembles that between a pristine mirror reflecting reality faithfully and a dust-covered mirror that distorts the image.
Only the Divine Truth is enduring and trustworthy. Everything other than the Truth resembles a mirage that vanishes upon approach. The slik must rely exclusively on the Truth, for all else is unstable and illusory. This concept is encapsulated by the expression Huwa al-aqq (He is the Truth) which underscores the permanence of the Divine in contrast to the fleeting nature of the non-Divine.
The Divine perspective guides the slik to certainty and the unveiling of the Truth, while the created perspective entangles him in illusion. The permanence of the Truth is like a steadfast rock upon which the slik may stand firm, shielded from the storms of carnal desires.
For the slik who has attained certainty, death is not bitter but rather sweet and agreeable. The friends of God are like birds who, with the wings of certainty, are liberated from the cage of the corporeal world and soar towards the Divine encounter. The expression of the Commander of the Faithful (peace be upon him), فزت و رب الکعبه (I have triumphed by the Lord of the Kabah), exemplifies this sweetness attained through witnessing the Truth.
Illusion is rooted in carnal attachments, whose instability becomes evident at the moment of death. The slik must purify his heart from illusion prior to death, so that at the moment of departing the corporeal realm, he is unburdened and free. This process is akin to washing ones hands before embarking on a journey towards eternity.
For the slik who has attained certainty, death is like the unfastening of the final button of corporeality, enabling him to meet the Divine. The removal of illusion lightens the heart, transforming death into a pure and honeyed passage.
The chapter on itism in Manzil al-Sirn serves as a luminous beacon illuminating the spiritual journey from mere obedience to profound gnosis. By delineating itism into the general, the adherence to Gods Rope, and the direct adherence to God, it maps the sliks progression from Shariah to ultimate Reality. Itism bi-ablillh, through obedience to Divine commandments and prohibitions, prepares the ground for itism bi-llh, which by removing illusions, doubts, and hesitation, culminates in the witnessing of the Truth and the realization of certainty. Creation, as the manifestation of the Divine Truth, is not illusory; rather, illusion is rooted in the heart and perception of the slik. The Divine perspective regards the cosmos as a mirror of the Truth, guiding the seeker to certainty and witnessing. For the slik who has attained certainty, death is akin to returning to the Divine embrace, lightened and freed from illusion, culminating in the sweetness of Divine meeting. This analysis holds profound significance not only for Islamic mysticism but also for philosophy and theology, providing a foundational basis for advanced academic inquiry.
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ
