Taken from the lectures of Nokounam, may his sanctity remain (Session 112 Chapter of Itism Section Seven)
The present manuscript constitutes a scholarly and academic compilation of Nokounam, may his sanctity remain, on the commentary of Manzil al-Sirn by Khwaja Abdullah Ansari. It is dedicated to explicating the station of Itism, one of the exalted degrees of mystical progression. This work approaches with profound depth the inquiry into the nature of human reclamation, the degrees of astonishment, and the role of divine manifestations in spiritual wayfaring, thus providing an exacting analysis of mystical concepts.
The question regarding the manner of human reclamation, which arises at the station of Itism, is a foundational query bearing two distinct facets: firstly, the essence of human creation in the original act of genesis, which is intricately connected to the metaphysical and ontological discussions of theoretical mysticism; secondly, the mode of human descent from the exalted realms of existence to the corporeal world (nsoot), which plunges the human into profound astonishment. This descent, akin to a journey from luminous summits to earthly valleys, compels the human to contemplate their existential grandeur and their position within the cosmic order.
| Key Point: Human reclamation is a dual-faceted inquiry: one directed towards the origin of creation and the manifestation of the Divine Essence, and the other oriented towards the humans descending course, which engenders astonishment and mystical progression. |
The first facet returns to contemplation on the manifestation of the Divine Essence and attributes, wherein the human, as the complete exemplar of the Names and Attributes of the Truth, beholds divine manifestations reflected within the mirror of their own existence. The second facet concerns the practical course of the seeker who, by apprehending this descent, attains an astonishment that propels them towards knowledge and divine nearness.
The inquiry into human reclamation, with its dual aspect, serves as a bridge between theoretical and practical mysticism. It summons the seeker to reflect upon their essential existence and their descending journey, in order to traverse from astonishment to knowledge and attainment.
Astonishment, which appears like a whirlwind enveloping the seeker along the spiritual path, is divided into two categories: reprehensible astonishment, which arises prior to knowledge and stems from ignorance, and commendable astonishment, which emerges subsequent to knowledge and through encountering the majesty of the Divine. Reprehensible astonishment resembles being lost in darkness, signifying weakness and ignorance; however, commendable astonishment, like a light within the heart of the saints, arises from the depth of knowledge and vision.
| Key Point: Commendable astonishment characterises the saints, stemming from the perception of the majesty of the Truth and the richness of knowledge, whereas reprehensible astonishment, born of ignorance and prior to acquiring knowledge, leads the seeker astray. |
Commendable astonishment, emphasised in mystical treatises such as Ibn Arabs Al-Futt al-Makkiyya, is a mark of epistemic perfection that guides the seeker towards humility and submission before the Truth.
Perfect astonishment, which manifests at the zenith of the spiritual journey, arises from the encounter with the intrinsic manifestations of the Truth. This astonishment, like a boundless ocean, immerses the seeker in divine grandeur and signifies nearness and perfection. The perfected ones, through apprehending these manifestations, reach an astonishment born not of weakness but from the intensity of knowledge and vision.
Astonishment in the mystical path sometimes acts as an obstacle, and at other times as a guide. Reprehensible astonishment keeps the seeker enveloped in the darkness of ignorance, whereas commendable astonishment, manifested in saints and the perfected, originates from profound knowledge and leads towards union.
Differences in the motives and existential causes of humans, which resemble branches of a tree intertwined in the soil, are rooted in ontological disparities and have culminated in the emergence of diverse schools and sects. This diversity, crystallised in the term Peoples and Sects (Milal wa Nihal), denotes variance in thoughts, beliefs, and intellectual paths.
| Key Point: Divergences in motives have led to the emergence of various schools and sects, which either culminate in denial due to astonishment preceding knowledge, or incline towards dogmatism and allegiance to particular doctrines. |
Humans either fall into denial and dispersion through ignorance prior to knowledge, or upon attaining certainty, commit themselves to particular doctrines. The adherents of sects, by conscious choice, are guided towards the Truth.
The adherents of sects are likened to the honeybee, which with diligence and order hastens towards fragrant flowers. They move with determination and commitment towards the Truth. This analogy, beautifully presented in the Quran (Srat al-Nahl), underscores conscious selection and avoidance of dispersion.
وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ
And your Lord inspired the bee, saying: Take for yourself houses in the mountains and in the trees and in what they build. (Srat al-Nahl, Verse 68, )
The diversity of causes underpins the emergence of various schools. The adherents of sects hasten towards the Truth with certainty and commitment like the honeybee, whereas the perplexed remain in dispersion and denial.
Certainty, which stands as a steadfast pillar in the edifice of the spiritual journey, may remain at the formal, intellectual, or doctrinal level. The true seeker, however, through further seeking, advances towards esoteric knowledge and divine realities, as if a bird opening its wings from the cage of formal certainty towards the heavens of union.
| Key Point: Although formal and intellectual certainty represent stages of knowledge, the true seeker transcends these levels through persistent seeking, progressing towards attainment. |
The seeker, by removing the obstacles of the ego and intellectveils drawn over the eyes of the heartattains certainty and attainment. Attainment, akin to a lofty summit on the path of spiritual wayfaring, requires perseverance and unceasing quest.
After the removal of astonishment, the seeker either commits to a doctrinal school, thus concluding their quest, or despite certainty, continues the pursuit further, as though their heart, with the whisper Let my heart be reassured, hastens towards deeper truths.
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي
And [mention] when Abraham said, My Lord, show me how You give life to the dead. He said, Have you not believed? He said, Yes, but [I ask] only that my heart may be satisfied. (Srat al-Baqarah, Verse 260, )
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| Key Point: The imitators reside at the level of imitation, the scholars at the level of comprehension, and the seers at the level of vision. The perfection of knowledge manifests itself in the vision and intuition of the divine saints. |
Imitation, akin to gleaning in the fields of others, signifies weakness and subjugation. The imitator, due to a lack of insight, entrusts the lamp of guidance to another, and this dependency places him at an inferior rank.
Unveiling, in its initial stages, occasionally transpires in dreams and is indicative of spiritual clarity and inner insight. However, remaining confined to this stage amounts to stagnation at the threshold of the journey. Esoteric knowledge (Ilm Ladunni), which gushes forth like a clear spring from the Divine source, is an immediate knowledge bestowed upon certain servants without the mediation of Prophets or saints.
وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا
"And We taught him knowledge from Our presence" (Surah Al-Kahf, Ayah 65; ).
The perfected saints attain spiritual authority through the concealment of their power and miracles. The overt display of miracles is indicative of weakness. An exemplary case is the distinction between Imam Ali (peace be upon him) and Khidr. Imam Ali (peace be upon him) preserved his authority through discretion, whereas Khidr, by manifesting his miracles, occupied a lower station.
The levels of knowledge, from imitation to vision, delineate the human progression towards perfection. The perfected saints, by means of esoteric knowledge and concealment, attain spiritual authority and shine like beacons upon the path of spiritual wayfaring.
According to the noble Qur'anic verse, divine speech with man occurs solely through revelation. This revelation varies according to each individual's capacity and spiritual sustenance.
مَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا
"It is not for any human being that Allah should speak to him except by revelation" (Surah Ash-Shura, Ayah 51; ).
| Key Point: Divine speech with man is possible only through revelation, and such revelation varies in degrees according to the capacity of each individual. |
The interpretation of the noble verse قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ (Surah Al-Ahqaf, Ayah 9) as a denial of the Prophet's certainty is erroneous. This verse, in response to the disbelievers rejection, affirms the prophetic knowledge as being revelatory and does not negate self-knowledge.
قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ
"Say: I am not something original among the messengers, nor do I know what will be done with me or you. I only follow what is revealed to me, and I am but a clear warner" (Surah Al-Ahqaf, Ayah 9; ).
Revelation constitutes the sole intermediary of divine speech with man, and precise exegesis of the verses prevents the erroneous negation of the Prophets certainty. This elucidation underscores the revelatory knowledge of the Prophet and his infallibility.
The traditional supplication, like a jewel from the treasury of the Ahl al-Bayt (peace be upon them), is safeguarded from error and protects the seeker from the harm of heedless prayers. Non-traditional supplications may sometimes be detrimental to the supplicant.
Contentment with what God has withheld, an expression of loving submission to Divine wisdom, signifies the perfection of knowledge. The seeker, by expressing gratitude even for the blessings not granted, attains the station of contentment.
| Key Point: Gratitude for what God has withheld is a sign of submission and satisfaction, guiding the seeker towards the station of contentment and Divine proximity. |
The people of exoteric truth abide in multiplicity, the people of esoteric truth dwell in unity, and the people of synthesis combine multiplicity and unity. The great masters, shining like suns in the firmament of knowledge, by encompassing the intrinsic manifestations, attain this synthesis.
Traditional supplication, gratitude for divine withholding, and the unity of multiplicity are stages of perfection that guide the seeker towards contentment and Divine proximity. The eminent ones, by synthesising multiplicity and unity, reach the intrinsic manifestations.
This treatise, by elucidating the station of adherence in the journey of the wayfarers, has presented a profound voyage through the ranks of mystical progression. From the nature of human retrieval to the stages of wonder, from the diversity of schools to the attributes of the comprehensive mystic, and from the authority of the saints to the synthesis of multiplicity and unity, each section has constituted a step in the path to apprehending reality. The laudable wonder, manifest in the saints and perfected ones, directs the seeker towards union, whilst imitation, knowledge, and vision denote the degrees of human cognition.
| Under the supervision of Sadegh Khademi |
