the Lectures of Nokounam (May his sanctity remain), Session 109 The Chapter on Itism Part Four
The chapter on Itism in Khwaja Abdullah Ansaris Manzil al-Sirn represents one of the fundamental stages of mystical progression. It emphatically underscores adherence to the Almighty and refuge in the Divine Essence to safeguard the soul from deviations and lapses. This chapter portrays Itism as a robust rope that preserves the seeker from the abyss of the nafs (self) and satanic insinuations. In the erudite lectures of Nokounam , this stage is meticulously expounded with profound expression, wherein its degrees and gradations are articulated through a language interwoven with theoretical and practical wisdom. From this vantage, Itism is not merely a spiritual refuge, but a dynamic process of soul purification and steadfastness on the path of truth commencing with surrender and culminating in certainty and justice in transactions.
Linguistically, Itism denotes clinging to a firm support for preservation and protection. Mystically, it signifies seeking refuge in the Almighty and grasping the Divine rope. This stage, akin to a fortified fortress, shields the seeker from the assaults of the commanding ego and satanic whisperings. Nokounam (may his sanctity remain) divides Itism into two fundamental categories: Itism Lillah and Itism bi ablillah. This distinction parallels the differentiation between mujhada f sablillh and mujhada fn mentioned in the Noble Quran, each representing a distinct station of spiritual endeavour.
| Key Point: Itism Lillah signifies direct adherence to the Divine Essence, a sublime station reserved for the elect among the saints. Conversely, Itism bi ablillah entails grasping the Shariah, the Divine commands and prohibitions, serving as an introductory station accessible to the generality of seekers. |
The Itism Lillah resembles the ascent to the summits of gnosis, where the seeker takes refuge directly in the Divine Reality. This station necessitates profound knowledge and a purified heart, attainable only by the special elect. In contrast, Itism bi ablillah is like a rope cast down from the Divine heaven towards the earthly creation, enabling all to grasp it. This station encompasses acceptance of Divine revelations, compliance with commands and prohibitions, and establishing transactions upon certainty and justice thereby laying the groundwork for advancement to higher spiritual stages.
The general form of Itism, the preliminary stage of clinging to the Divine rope, itself subdivides into three degrees: istislm (surrender), in (acknowledgement), and tazm (veneration of commands and prohibitions). These degrees sequentially progress from apparent acceptance of the truth, to deepening of heartfelt faith, culminating in practical obedience. Nokounam elucidates these three degrees original text of Manzil al-Sirn as follows:
وَالاِعتِصَامُ عَلَى ثَلَاثِ دَرَجَاتٍ: اِعتِصَامُ العَامَّةِ بِالخَبَرِ استِسلَامًا وَأَذعَانًا بِتَصدِيقِ الوَعدِ وَالوَعِيدِ، وَتَعظِيمِ الأَمرِ وَالنَّهيِ، وَتَأسِيسِ المُعَامَلَةِ عَلَى اليَقِينِ وَالإِنسَافِ، وَهُوَ الاِعتِصَامُ بِحَبلِ اللهِ.
These degrees are akin to the rungs of a ladder, guiding the seeker from the darkness of the self toward the illumination of knowledge. Each degree signifies a distinct stage in soul purification and proximity to the Divine, which will be examined in detail henceforth.
Istislm represents the initial degree of general Itism, entailing submission to the truth and acceptance of Divine reports without resistance, denial, or arrogance. This stage functions as the gateway to the path, wherein the seeker, by initial obedience to the truth, prepares for subsequent degrees. Nokounam describes istislm with a beautiful metaphor: Istislm is the act of sitting in submission before the truth, like a servant bowing their head before their master, relinquishing all forms of opposition or resistance.
This stage accompanies a certain degree of struggle and striving, as the seeker has not yet attained complete tranquillity of the heart, and moves towards submission amid resistance to Divine commands. Istislm encompasses acceptance of Divine revelations (the Quran and Prophetic Sunnah), even if the seeker has not yet fathomed their deeper meanings. This acceptance forms the foundational basis of Itism bi ablillah, rescuing the seeker from the precipices of denial and arrogance.
In is a station superior to istislm, wherein the seekers heart embraces the Divine truths with faith, and with humility and serenity acknowledges the Divine promise and threat. This stage resembles a flower blossoming in the garden of the seekers heart, radiating the light of faith within their being. The distinction between istislm and in lies in the presence of humility: while istislm is accompanied by effort and struggle, in bestows a spiritual calmness indicative of deepened gnosis.
| Key Point: In is the stage where the seekers heart genuinely believes in the Divine promise and threat and, with humility, internalises the Divine truths. This humility signals a tranquility of heart and a deepening of faith that brings the seeker closer to the practical stations of the path. |
Nokounam elucidates in with elevated diction: In is when the seekers heart, as a pure vessel, receives the Divine realities and, by confirming the promise and threat, attains spiritual tranquillity. This stage marks the transition from mere apparent acceptance to profound heartfelt faith, which grounds the veneration of Divine commands and prohibitions.
Tazm of commands and prohibitions constitutes the third degree of general Itism, wherein the seeker views Divine commands and prohibitions with reverence and acts upon them with complete obedience. This stage resembles a fruit borne by the tree of gnosis and faith, transforming theoretical wisdom into practical wisdom. Nokounam regards tazm as the practical manifestation of faith, emphasising that the seeker does not merely pass by Divine commands and prohibitions lightly but cherishes and obeys them with humility.
Tazm signifies not only reverence of the commands and prohibitions within the heart but also practical compliance in behaviour and conduct. This stage demonstrates the inseparable bond between knowledge and action, as one without the other remains incomplete. At this station, the seeker perceives Divine commands as a luminous torch illuminating the path to felicity, and the prohibitions as a protective shield against deviation.
Certainty (yaqn) constitutes one of the two essential prerequisites for establishing transactions within the framework of Itism bi ablillah. It is defined as a resolute and unwavering conviction in Divine realities, free from any possibility of doubt or denial. Nokounam likens certainty to a robust root for the tree of ...
Righteous deeds are described as the very foundation without which no action can gain firmness or stability. Certainty (yaqn) is a steadfast conviction, impervious to doubt, which safeguards the seeker from the pitfalls engendered by hesitation and uncertainty.
In a dialogue transmitted between a Bedouin and Mudh ibn Jabal, the role of certainty and doubt in actions is examined. The Bedouin asks: What is the status of a man whose good deeds are abundant and sins few, yet doubt befalls him? Mudh responds that doubt annihilates his good deeds, for doubt resembles a nail which, once removed from the wall, causes all good deeds to collapse. The Bedouin further argues that if doubt can obliterate good deeds, certainty should likewise be able to erase sins. This argument, however, is critically evaluated by Nokounam .
| Key Point: Certainty is a resolute belief aligned with reality, admitting no possibility of refutation. One who possesses certainty in Gods knowledge and power, due to the resulting infallibility derived from such knowledge, cannot be a habitual sinner. This intimate relationship between gnosis and praxis forms the foundation of genuine adherence (itisam). |
The critique of the Bedouins reasoning is as follows: one who truly attains certainty in the Divine Reality cannot be one who commits frequent sins, for true certainty acts as a luminous light that dispels the darkness of sin from the seekers heart, guiding him toward righteous action. Hence, the Bedouins argument that certainty could eradicate many sins is logically and mystically fallacious, since certainty and habitual sin cannot coexist within the same heart.
Equity (insf) constitutes the second prerequisite for establishing transactions, defined as the observance of justice in conduct both towards God and His creation. Nokounam regards equity as the measure of humanity and a fundamental condition of religiosity, referencing the noble tradition There is no religion for one who lacks equity to stress that religiosity remains incomplete without equity. Equity functions as a balance with which the seeker measures his dealings with others, ensuring justice in all interactions.
In Nahj al-Balgha, the Commander of the Faithful (peace be upon him) states: Make yourself the scale between you and others. This utterance highlights the significance of equity in spiritual conduct, whereby the seeker must desire for others what he desires for himself, and refrain from what he would not accept for himself. Equity is indispensable not only in social transactions but also in acts of worship and interaction with the Divine.
One of the greatest impediments to adherence (itisam) is the self of deception (nafs al-taswlah), which leads the individual into self-delusion by magnifying minor deeds in his own estimation. Nokounam likens the self to a dragon that rests in coldness but becomes active and perilous with the heat of heedlessness and temptation. Such self-delusion acts as a veil over the seekers eyes, preventing true recognition of his self and deeds.
Through the allegory from Rumis story, the danger of self-delusion is vividly portrayed: a person, by virtue of a few righteous deeds, considers himself a perfect believer, remaining oblivious to his own shortcomings. This self-deception hinders spiritual progress and ensnares the seeker in the trap of arrogance and pride. To counter this, the seeker must maintain vigilance and gnosis, refraining from credulity towards the self, and constantly seek refuge in God.
Another peril is the commission of sin under the pretext of religion, where some individuals justify their wrongful acts by citing verses and traditions. Nokounam vehemently condemns this deviation, citing a striking example of those who commit injustice while abluted and facing the Qiblah. Such conduct leads to moral depravity and utterly negates true adherence.
| Key Point: Committing sin in the name of religion not only annihilates adherence but also results in profound deviations within religiosity. This self-deception acts as a poison that withers the roots of faith and directs man toward moral corruption. |
Examples such as murder committed while ritually pure and facing the Qiblah illustrate the depth of this deviation, which harms not only religion but also humanity itself. The seeker must, with gnosis and alertness, refrain from justifying sin under the guise of religion and steadfastly walk the path of truth and justice.
Nokounam criticises the use of the term mmah in mystical texts as disrespectful to the community. In this discourse, mmah is not used derogatorily but refers to those at the initial stage of adherence (surrender, acknowledgment, and reverence). This critique highlights the importance of precise terminology to avoid misunderstanding in the explication of mystical concepts.
Those termed mmah here are likened to travellers at the outset of the spiritual path who have not yet reached the ranks of the elect. This clarification, while respectful of the general seekers, underscores the necessity of accurate gradation in the spiritual journey.
Another subtle point addressed in the lectures is the distinction between bil-khabar and bil-khayr found in some commentaries. Nokounam stresses that bil-khabar is the correct term, meaning adherence to Divine news (the Quran and the Sunnah), whereas bil-khayr is an erroneous variant propagated by some commentators. This precision demonstrates profound scholarly attention to terminological accuracy in elucidating mystical concepts.
Bil-khabar serves as a torch lit by the light of the Noble Quran and Prophetic Tradition, illuminating the path of surrender. This explanation accentuates the importance of fidelity to authentic sources in mystical practice.
Nokounam critiques erroneous reasoning regarding intercession (shafat) and the justification of sin through love of the Ahl al-Bayt (peace be upon them). Some claim that by professing love for the Ahl al-Bayt, they may excuse their sins, leading to deviation within religion. This criticism underscores the primacy of righteous deeds alongside love and prevents the propagation of falsehood in the name of religion.
Love for the Ahl al-Bayt is akin to a pure jewel that must be adorned with virtuous action, not a pretext for legitimizing sin. This elucidation guides the seeker toward a balanced religiosity, free from excess and neglect.
The chapter on adherence (itisam) in Manzil al-Sirn, as one of the pivotal stages in the mystical journey, calls the seeker to cling to the Truth and seek refuge in the Divine Essence. This stage, through the bifurcation of adherence into adherence to God (itisam lillh) and adherence to the Rope of God (itisam bi-hablillh), represents various degrees of spiritual progression. General adherence, the initial level, is delineated into three degrees of surrender, acknowledgment, and reverence for the Divine commands and prohibitions, corresponding respectively to external acceptance, internal faith, and practical obedience. These stages root themselves in theoretical wisdom and culminate in practical wisdom through the establishment of transactions on certainty and equity.
Certainty, as a firm foundation, and equity, as a just criterion, constitute the essential conditions for adherence to the Rope of God. The critiques of self-deception, justification of sin in the name of religion, and erroneous arguments regarding certainty and intercession emphasize the critical importance of gnosis and righteous action. Nokounam , through scholarly exposition and elevated rhetoric, presents these concepts in a manner that is both an enriching resource and a profound inspiration for seekers of the path and researchers in the domain of mysticism alike.
| Supervised by Sadegh Khademi |
