the lectures of Nokounam, (Session 111 Chapter on Itism Part Six)
The present work constitutes a scholarly and academic redaction of the lectures delivered by Nokounam, , explicating sections of Manzil al-S'irn by Khwaja Abdullah Ansari. This treatise, focusing on the station of Itism and the concept of astonishment (hayrat) in mystical wayfaring, undertakes a profound examination of these notions through the lens of Islamic mysticism, relying principally upon Quranic verses as well as philosophical and psychological analyses.
The station of Itism, recognised as one of the exalted stages of mystical progression within Manzil al-S'irn, is introduced as a locus where even the most eminent and perfected servants of God become engulfed in astonishment. This astonishment, encapsulated in the phrase فَلِذَلِكَ لَأَنَّهُ مَحَلُّ حَيْرَةِ أَكَابِرِ أَهْلِ اللَّهِ الْكُمَّلِ فَضْلًا عَنْ غَيْرِهِمْ, does not arise from ignorance but rather from the profound cognition and comprehension of the Divine Essences grandeur. This astonishment resembles a diver submerging into the boundless ocean of divinity, becoming bewildered and overwhelmed before the infinity of the True Essence. This praised astonishment harmonises with the supplication Allhumma zidn fka ilman wa taayyuran and stands as an indication of attaining exalted ranks of knowledge.
From the Quranic perspective, this astonishment is linked to the verse سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (al-Al: 1; trans. : Glorify the name of your Lord, the Most High), since both glorification and astonishment derive from perceiving the Divine Majesty. This station invites the seeker to humility and surrender before the Truth, as if a bird in the infinite sky of knowledge whose wings weaken due to awe.
| Key Point: The station of Itism is the locus of praiseworthy astonishment originating from profound knowledge of the Divine Essences grandeur. Such astonishment, like a diver in the infinite ocean of divinity, leads the seeker to submission and humility before the Truth. |
A foundational principle in Islamic mysticism is the distinction between Gods intrinsic (ht) encompassing and the apparent (uhr) encompassing of the saints and prophets. The intrinsic encompassing, referenced in the verse وَهُوَ مُحِيطٌ بِكُلِّ شَيْءٍ (Fussilat: 54; trans. : And He encompasses all things), signifies the infinite Divine knowledge and power, which is absolute and without limitation. Conversely, the encompassing of saints and prophets, which is limited to apparent knowledge, manifests within the existential capacity of the created being; although connected to Divine knowledge, it remains on a lower plane. This distinction is analogous to the difference between the sun, the source of light itself, and a mirror that merely reflects the light illuminating the ontological limitations of the creature vis--vis the boundless Divine Essence.
This concept is associated with the ilm ladun (divine, immediate knowledge) in Islamic mysticism. Saints, by virtue of their connection to God, possess elevated knowledge; yet this knowledge appears within their limited existential vessel, akin to a brook springing from an ocean, never equalling its vastness.
The station of Itism, as one of the exalted stages of mystical wayfaring, is the locus of praiseworthy astonishment emerging from the perception of the Divine Essences majesty. This astonishment, specific to the perfected and saints, contrasts the apparent encompassing of saints with Gods intrinsic encompassing. The seeker, in this station, is likened to a diver plunging into the Divine oceans depths, overwhelmed by awe and knowledge, thereby invited to submission and humility. These concepts provide the foundation for a deeper comprehension of the degrees of wayfaring and the station of astonishment on the path to Divine knowledge.
The lecture distinguishes astonishment into two categories: praiseworthy and blameworthy. The blameworthy astonishment, characteristic of the common and middling, stems from ignorance and lack of certainty and is accompanied by doubt and whispering. This type of astonishment resembles a whirlwind that entraps the mind in the darkness of suspicion and illusion, hindering spiritual progress. Conversely, praiseworthy astonishment, unique to saints and perfected beings, occurs following knowledge and cognition and arises from deep perception of the Divine Majesty. It resembles a light that dazzles the seeker, after conquering the peaks of knowledge, with the boundlessness of the True Essence.
This distinction aligns with the verse إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ (Fir: 28; trans. : Only those of His servants who are endowed with knowledge truly fear God). Praiseworthy astonishment is an indication of sublime knowledge, guiding the seeker towards reverence and surrender before the Truth. The supplication Allhumma zidn fka ilman wa taayyuran further introduces this astonishment as a noble aspiration for the saints.
| Key Point: Praiseworthy astonishment, which arises after knowledge and cognition, guides the seeker to submission and humility before the Divine Majesty; whereas blameworthy astonishment stems from ignorance and doubt, impeding spiritual advancement. |
The astonishment of the common people, which forms within the vessel of doubt and illusion, resembles a traveller lost in a featureless desert, going nowhere. This astonishment, accompanied by hesitation and whispering, confines the seeker to lower ranks. Conversely, the astonishment of the saints, arising within the vessel of knowledge and cognition, is akin to an astronomer amazed by the vastness of galaxies. This astonishment manifests a depth of certainty and knowledge, concordant with the verse وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ (al-Anm: 75; trans. : And thus We showed Abraham the kingdom of the heavens and the earth, so that he might become one of the certain.). The certainty of the saints lays the foundation for astonishment, guiding them to the highest degrees of wayfaring.
Khwaja Abdullah Ansari, in his exegesis of the verse وَلَا الضَّالِّينَ (al-Ftia: 7; trans. : Nor those who go astray), interprets error as astonishment. This interpretation introduces astonishment as a pivotal concept in mystical progression, dividing it into praiseworthy and blameworthy categories. Error, in the sense of blameworthy astonishment, refers to misguidance caused by ignorance, as exemplified by the verse قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنْتُ بَصِيرًا (Th: 125; trans. : He said: My Lord, why have You raised me blind while I was previously seeing?). Conversely, praiseworthy astonishment signifies sublime bewilderment before the Divine Essence, which directs the seeker towards knowledge.
This interpretation, articulated with the precision and eloquence of Khwaja Abdullah Ansari, contributes to the understanding of spiritual stations as dynamic processes incorporating knowledge, astonishment, error, and correction on the way to God.
The present redaction of the lectures on the chapter of Itism in Manzil al-S'irn unfolds the subtle layers of mystical astonishment as an intrinsic element of wayfaring towards the Divine Truth. Praiseworthy astonishment emerges as an exalted state following profound cognition, distinguishing the perfected from the common and marking the threshold of humility and submission before the infinite Divine Majesty. The distinction between intrinsic Divine encompassing and apparent encompassing of the saints reinforces the ontological hierarchy and highlights the seekers evolving comprehension.
The differentiation between praiseworthy and blameworthy astonishment, expounded through Quranic verses and mystical insights, emphasizes the spiritual necessity of knowledge and certainty for genuine progress on the path of sanctity. This reflection enriches the understanding of the station of Itism as not only a locus of spiritual attachment but also a dimension of existential astonishment which leads the seeker to the ultimate surrender before the Divine Reality.
The lecture series introduces wonder praised as the ultimate class of knowledge, wherein the saints and beloveds يَتَرَقَّوْنَ فِيهَا أَبَدَ الْآبَادِthey ascend eternally beyond perishable existence. This station transcends monotheism, annihilation (fan), and subsistence (baq), guiding the spiritual seeker towards non-determination (l taayyun) and the direct attainment of the Divine Essence. This state of wonder resembles a diver plunging into the depths of the Divine Ocean, severed from all determinations and seeking solely the Realitys essence. This notion aligns with the Quranic verse وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ (Al-Baqarah: 210; translated by Fooladvand as And all affairs are returned to God), for the praised wonder directs the seeker to a complete severance from all particularities.
The metaphor of the sea and diving elegantly depicts this rank: like a diver who detaches from shore and humanity in the oceans depths, the seeker in praised wonder is liberated from all determinationsincluding Paradise and Helland beholds only the Divine Essence. This disconnection resonates with the verse وَاقْطَعُوا أَسْبَابَهُمْ (Al-Anm: 94; Fooladvand: And sever all your bonds), underscoring the imperative of cutting off all ties.
The lecture series critically assesses Manzil al-Sirn, emphasising that it concludes at monotheism, whereas the mystical path must culminate in the Divine Essence and praised wonder. Although monotheism represents a lofty stage, it remains a form of determination that confines the seeker within boundaries. This critique resembles a caution to a gardener who settles for small branches instead of planting robust trees. The attainment of the Divine Essenceaccompanied by non-determination and praised wondersurpasses monotheism and leads the seeker towards the infinity of the Truth.
This perspective harmonises with the mystical theories of Muy al-Dn Ibn Arab, who regarded reaching the Divine Essence as transcending the levels of monotheism. Saints and beloveds, at the station of wonder, يَتَرَقَّوْنَ أَبَدَ الْآبَادِ, surpass all determinationsincluding Paradise and Divine Names. This station aligns with the verse فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ (Al-Baqarah: 115; Fooladvand: Wherever you turn, there is the face of God), since at this rank the seeker perceives nothing but the Divine Essence.
Praised wonder, as the ultimate class of knowledge, liberates the seeker from all determinations, including monotheism and Paradise, directing them towards non-determination and the direct attainment of the Divine Essence. The critique of Manzil al-Sirn reveals its limitation in concluding at monotheism, while the mystical path ought to culminate in wonder and the Divine Essence. The metaphor of the sea and diving beautifully illustrates this rank and stresses the necessity of severing all ties to determinations.
The lecture series vigorously criticises the culture of begging and poverty within mysticism, considering it an obstacle to spiritual growth and individual and social autonomy. This culture, which positions the human being in a state of weakness and dependence, resembles a chain that prevents the soul from soaring towards transcendence. This critique corresponds with the Quranic verse أَلْهَاكُمُ التَّكَاثُرُ حَتَّىٰ زُرْتُمُ الْمَقَابِرَ (At-Takthur: 1-2; Fooladvand: Competition for more distracts you until you visit the graves), since greed and attachment to particular possessions divert man from loftier spiritual aims.
This culture is entrenched not only in mysticism but also in familial and social education. The lecture highlights colloquial expressions such as child or weakling applied to adults, viewing this culture as degrading and impeding the development of autonomy. This critique is consonant with the verse وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ (Al-Isr: 70; Fooladvand: We have certainly honoured the children of Adam), which underscores the intrinsic dignity of humanity.
| Key Point: The culture of begging in mysticism and society, by undermining human dignity, obstructs spiritual growth and independence. This culture, akin to a chain binding the souls feet, restrains man from transcendence. |
The lecture series critiques the common human quest oriented towards al-kaml al-mutaayyin (determined perfection). This quest, fostered within a context of poverty and begging, resembles the futile gathering of scattered crumbs that never culminates in absolute perfection. The common person, rather than seeking absolute perfection, clings to limited and particular things, akin to a beggar who shuns a whole loaf for scattered crumbs. This outlook accords with the Quranic verse وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ (l Imrn: 185; Fooladvand: And the life of this world is nothing but deception), which emphasises the necessity of eschewing attachment to particulars.
This particular seeking, stemming from a lack of ambition, keeps the seeker at lower ranks and obstructs arrival at absolute perfection. The lecture employs the metaphor of a beggar who refuses a whole loaf out of fear of poison, illustrating this limitation vividly.
The lecture compares the pursuit of knowledge to suckling mothers milk, not blood like a leech. The seeker must approach knowledge with affection and purity, akin to a child lovingly nourished by the mother, rather than as a leech harshly extracting blood. This metaphor harmonises with the verse قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَهُ الدِّينَ (Az-Zumar: 11; Fooladvand: Say: I am commanded to worship God, being sincere in religion), underscoring that sincerity in seeking knowledge purifies the heart from hardness and greed.
Conversely, the seeker who behaves like a leechafter satiationabandons knowledge like a leech cast aside into refuse, deprived of true understanding. This critique stresses the necessity of sincerity and affection in the pursuit of knowledge, urging seekers to advance toward cognition as spiritual children nurtured by love and devotion.
| Key Point: The pursuit of knowledge must be conducted with affection and sincerity, like suckling mothers milk, not with greed and hardness like a leech. Such sincerity cleanses the heart from determinations and guides it toward Divine knowledge. |
The lecture identifies the recognition and removal of obstacles as crucial stages in the spiritual journey: Then the knowledge of obstacles and the manner of their removal. These obstaclesincluding doubt, greed, and determinationsact like stones obstructing the river of knowledge, impeding the flow of the path. Their recognition and elimination, achievable through purification of the soul and sincerity, are affirmed by the verse قَدْ أَفْلَحَ مَنْ زَكَّاهَا (Ash-Shams: 9; Fooladvand: He certainly succeeds who purifies it), which stresses the necessity of spiritual purification.
The seeker must act like a driver who identifies and removes roadblocks, thereby smoothing the path of the journey. This process requires courage and precision, for removing obstacles resembles uprooting deep-seated rootsarduous and delicate work.
The lecture likens the person of rigid beliefs to a bee that harms others out of greed and envy. This metaphor critiques scholars and seekers who, through competition and greed, act like bees destroying flowers instead of producing honey. This critique aligns with the Quranic verse وَلَا تَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ (l Imrn: 180; Fooladvand: And do not think those who withhold what Allah has given them of His bounty are better for them), cautioning against miserliness with divine gifts.
The bee, which destroys flowers in order to produce honey, symbolises the seeker who undermines others through envy and rivalry, impeding spiritual growth. The lecture distinguishes this conduct from the sincere devotion towards God that frees the seeker from doubt and conditionalities.
The critique of begging culture and particular seeking emphasises the necessity of sincerity and soul purification in the spiritual path. The pursuit of knowledge must be carried out with love and purity, like suckling mothers milk, not with greed and harshness like a leech. Recognising and removing obstacles such as doubt and greed directs the seeker toward Divine knowledge. The bee metaphor illustrates the dangers of rivalry and envy in the quest for knowledge, underscoring the imperative of complete sincerity and submission before the Truth.
This work, by scientifically compiling the lecture series of Nokoonam , investigates the station of Iim and the concept of wonder in the mystical path. Praised wonder, originating from profound knowledge and the comprehension of Divine grandeur, guides the seeker toward non-determination and the attainment of the Divine Essence, whereas blameworthy wonder stems from ignorance and doubt, impeding spiritual progress. The critique of Manzil al-Sirn exposes its limitation in concluding at monotheism, while the mystical journey must lead to wonder and the Divine Essence. Begging culture and particular seeking, like chains binding the souls feet, hinder transcendence; and the pursuit of knowledge must be conducted with sincerity and affection, like suckling mothers milk. The metaphors of the sea, diving, and the bee vividly depict these concepts and stress the necessity of soul purification and severance from determinations. This work, like a guiding light along the spiritual path, invites the reader to reflect upon the stages of knowledge and the advance toward the Divine Essence.
In conclusion, it is hoped that this compilation, preserving the authenticity and profundity of the lecture series meanings, will constitute a significant contribution to the dissemination of mystical and scholarly knowledge among researchers and seekers of Truth.
| Supervised by Sadegh Khademi |
