of Nokounam, may his sanctity remain (Session 113 Chapter of Escape Part One)
The Chapter of Escape in the revered work Manzil al-Sirn by Khwajah Abdullah Ansari serves as a pivotal station guiding the spiritual wayfarer from the darkness of otherness towards the illuminating light of Divine Unity. This chapter, situated within the quest for adherence to the Truth in mystical conduct, depicts the flight from all that is other encompassing creation, the nafs (self), and attachments towards the Sublime Essence of the Almighty. Escape (farr) is a swift, ardent movement that, propelled by the gnosis of the futility of otherness and the dread of solitude in separation, leads the seeker to the secure refuge of the Divine. The scholarly and profound elucidations offered by Nokounam in session one hundred and thirteen portray this station as a vital bridge linking gnosis and praxis.
In Islamic mysticism, escape (farr) is understood as a rapid and purposeful flight from all that is other than God towards the Sublime Divine Essence. This station, consequent upon adherence to the Truth, represents an active and dynamic movement within spiritual progress, directing the seeker away from otherness such as creation, the self, and material attachments towards Divine Unity. As articulated in the lecture: Escape is fleeing from the other and unto God. This definition portrays escape as akin to a shipwrecked mariner running swiftly towards the shore of salvation, fleeing from the waves of delusion to the sanctuary of Divine security.
Escape, as one of the stations of mystical progression, follows the adherence to the Truth and constitutes the active operative capacity of the seeker. The lecture emphasises: The Chapter of Escape is the operational and practical vessel of the seekers spiritual journey. This station propels the wayfarer from a state of stasis to dynamic motion, as if after grasping the Divine rope in adherence, the seeker now hastens towards the Divine destination. Escape is the transition from lam yakun (non-existence and absence) to kn (being and reality); from non-being and otherness towards existence and the Divine Essence.
The Holy Quran explicitly depicts escape in two verses from Surah al-Dhriyt:
فَفِرُّوا إِلَى اللَّهِ ۖ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ
Translated by : So flee to Allah. Indeed, I am to you from Him a clear warner. (Adh-Dhriyt 51:50)
وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ
Translated by : And do not set up with Allah another deity. Indeed, I am to you from Him a clear warner. (Adh-Dhriyt 51:51)
The former verse commands an existential imperative calling the seeker to flee towards God, while the latter delineates the negative aspect of escapeabstaining from polytheism and otherness.
Escape, as a palpable and existential reality in mystical progress, must be rendered tangible and comprehensible for the seeker. As the lecture notes: The philosophy of mysticism must be tangible; if it is not embodied, it becomes merely abstract rhetoric, which is altogether ineffective for the individual. This emphasis likens escape to a child who, gripped by fear in darkness, runs towards refuge, or to a person hastening away from danger. Such embodiment transforms escape from an abstract notion into a concrete experience within the seekers life.
Escape is a station in the mystical path that guides the seeker from otherness towards Divine Unity. This swift and passionate movement, following adherence to the Truth, constitutes the practical capacity of the wayfarer. Supported by Quranic verses, it directs the seeker from otherness towards the Truth. Escape is akin to running towards the safe refuge of the Divine and must be tangible and perceptible to effectively guide the seeker on their spiritual journey.
Gnosis serves as a beacon illuminating the seekers heart from the darkness of otherness, guiding them towards the Truth. The lecture states: Gnosis perceives that nothing truly exists; no one truly exists. This gnosis leads the seeker to apprehend the futility of otherness such as wife, children, wealth, and possessions as though a veil is lifted from their eyes, revealing nothing but the Truth. This awareness acts as the impetus for fleeing from otherness towards Divine Reality.
Fear and solitude, as existential motivations, propel the seeker towards the Divine refuge. The lecture emphasises: The novice is seized by fear, he fastens his bundle and flees. This fear is not a negative terror but an emotion born from the solitude before otherness. The seeker resembles a child who flees in darkness out of fear, escaping the loneliness of otherness towards God. This state is accompanied by feelings of heaviness and estrangement that impel the seeker to hasten their movement.
To concretise the notion of escape, the lecture utilises vivid imagery: Imagine a person placed in darkness, who feels fear from solitude and perceives that someone is present there he flees and runs away from the darkness. This analogy portrays escape as swift motion in the face of danger or fear. Similarly, the example of a child running towards its mother out of fear renders escape a tangible and comprehensible reality.
The Quran affirms fear and gnosis as motivations for escape:
فَفِرُّوا إِلَى اللَّهِ ۖ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ
Translated by : So flee to Allah. Indeed, I am to you from Him a clear warner. (Adh-Dhriyt 51:50). The phrase clear warner emphasises the Prophets role in warning the seeker against the peril of otherness and urging them towards the Truth.
The seekers flight arises from two foundational pillars: gnosis and fear. Gnosis is the illuminating light revealing the futility of otherness, while fear is an existential motivation that drives the seeker from the solitude of otherness towards Divine refuge. These dual factors, supported by vivid imagery and Quranic evidence, render escape a tangible and dynamic reality within mystical progression.
The common escape constitutes the flight from external otherness towards the Truth, suitable for beginners on the path. The lecture states: The common escape is the release from the other to the Truth. This degree guides the seeker away from material attachments such as wealth, possessions, and creation towards the Divine Essence. At this stage, the seeker, through gnosis of the non-existence of otherness, flees from otherness and seeks refuge in the Truth.
The second degree of escape involves fleeing from three internal obstacles: ignorance, lethargy, and constriction. The lecture explains: From ignorance to knowledge, from lethargy to vitality, and from constriction to expansiveness. This degree elevates the seeker from ignorance to awareness, from weakness to vigor, and from narrowness to openness. Escape from ignorance is akin to moving from darkness to light; escape from lethargy resembles awakening from a slumber of heedlessness; and escape from constriction is like liberation from the fetters of the nafs.
The escape from God to God is a paradoxical and profound degree whereby the seeker flees from the Divine Majesty to the Divine Self. The lecture articulates: I flee from You to You, from Yourself to Yourself. This degree, exclusive to the lovers, expresses the pinnacle of gnosis and submission. Here, the seeker, even confronted with the grandeur of the Truth, seeks refuge in the Divine Essence, as if fleeing from light to light.
The Quran endorses this degree of escape through the concept of seeking refuge:
أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
Translated by : I seek refuge in God from the accursed Satan. (An-Nahl 16:98). This verse portrays seeking refuge in God as a flight from otherness, even from satanic whispers. Escape from God to God is also connected with notions of intercession and supplication.
Escape in the mystical path manifests in three degrees: the common escape from otherness to the Truth, escape from ignorance, lethargy, and constriction to knowledge, vitality, and expansiveness, and the profound escape from God to God. Each degree reflects an elevated spiritual station guiding the seeker deeper into Divine Unity and illumination.
The Chapter of Escape unveils a vital spiritual station where the seeker swiftly flees from otherness towards the Divine Essence. Rooted in gnosis and motivated by fear and solitude, escape manifests tangibly in the seeker's life as a dynamic movement. Through its degrees, escape guides the wayfarer from the external to the internal, from ignorance to knowledge, and ultimately from God to God a flight within the Divine refuge. As elucidated by Nokounam, making escape tangible ensures that it becomes a living reality, fostering true transformation in the spiritual journey.
End of Part One
Migration (Hijrah) constitutes a serene journey along the divine path, characterised by meticulous planning and steadfast perseverance. Flight (Farr), conversely, resembles a desperate run against the tempest, accompanied by a mixture of fervent longing and apprehension. Within the didactic discourse, this distinction is vividly illustrated through allegories: It is as though the enemy enters... and someone urges, Flee! This metaphor delineates the urgency and immediacy inherent in flight as opposed to the composed tranquillity of migration.
Flight and migration represent two distinct movements within the mystical itinerary. Migration, marked by calmness and contemplation, gradually guides the seeker towards the destination, whereas flight, propelled by speed and urgency, directs the aspirant from otherness towards the Truth. This differentiation accentuates the dynamism and immediacy of flight in the quest for divine attainment.
Authentic mysticism resembles a crystalline gem that must be safeguarded against superficial contaminations. The didactic discourse vigorously critiques deviations such as mendicancy, stagnation, and ostentationincluding the use of begging bowls (kashkl), unkempt wool and beardsdeclaring: If we observe our masters engaging in mysticism adorned with brazier, armchair, hashish, opium, intoxication, idiocy, and filth... one must recite a hundred verses of damnation upon such mysticism. These deviations distance mysticism from vitality and clarity, consigning it instead to degradation and misery.
Mendicancy and stagnation are pests depriving mysticism of its essence. The discourse states: Is a beggar holding a begging bowl indicative of constriction or expansiveness? This critique condemns mendicancy not merely from a material perspective but spiritually as well, since it consigns the seeker to narrowness and abasement rather than openness and vitality. Similarly, stagnation opposes the spirit of mysticism, which is the bride of sciences and the embodiment of liveliness.
The Qalandari culture, associated with hashish consumption and superficial display, is alien to authentic mysticism. The discourse wryly observes: Do you believe that one who does not consume hashish is not a dervish at all? This ironic critique highlights deviations that have led mysticism away from spiritual ascension to stagnation and misery. Mysticism must guide the seeker towards knowledge, vitality, and opennessnot degradation and begging.
Authentic mysticism is akin to a bride who must be preserved from superficial contamination and cultural deviations. Mendicancy, stagnation, and Qalandari culture conflict with the spirit of mysticism, depriving the seeker of vitality and expansiveness. This critique invites a return to Quranic mysticism founded upon knowledge and vivacity.
Mercenarism in science acts as a pestilence that deprives knowledge of its liberating role. The discourse asserts: The majority of mercenaries are among our scholars. This critique targets scholars who have subordinated knowledge to tyrants and corrupt forces, transforming what is a divine blessing into an instrument of human misery.
Religion, which ought to be a vessel of knowledge and vitality, has been tainted by stagnation and rigidity. The discourse emphasises: Most stagnation is found in religion. Such stagnation stifles growth and dynamism, relegating religion to deprivation and barrenness. Mysticism, the bride of sciences, has not remained immune to this affliction.
Mercenarism and stagnation have not only corrupted mysticism and religion but have also led society towards degeneration. The discourse remarks: Knowledge, in all its splendour, has caused the downfall of humanity. This critique highlights the destructive impact of knowledge and religion when harnessed for unholy ends, steering humanity towards misery instead of liberation.
Mercenarism in science and stagnation in religion are maladies that estrange mysticism, knowledge, and religion from their essential nature. These deviations deprive the seeker of knowledge and propel society towards decay. Authentic mysticism must cleanse itself of these afflictions and function as a dynamic science that illuminates humanitys path.
True flight is an escape under conditions of perfection, where the seeker, despite possessing material blessings, perceives their futility and flees towards the Truth. The discourse recounts: One may have everything... yet feel that God is absent. This state is symbolised by a house filled with chandeliers and lamps but devoid of electricity, indicating that despite material abundance, the seeker senses the absence of divine light.
The discourse beautifully portrays flight under perfection through the allegory: All these things exist... but the electricity is missing. This metaphor likens material blessings to lamps that are useless without electricity. The seeker, aware of the absence of divine illumination, flees from these blessings towards the Truth, seeking the electricity that illuminates all.
Flight in adversity, akin to fleeing illness or deprivation, differs fundamentally from flight in perfection. The discourse states: This is not fleeing towards God... but rather turning towards something other than God. Flight in adversity typically heads toward the other, whereas flight in perfection occurs with knowledge and longing towards the Truth. This distinction exemplifies the pinnacle of monotheistic understanding embodied in true flight.
Flight under conditions of perfection is the movement from material blessings towards divine light, guiding the seeker to realise the absence of Gods presence. Accompanied by knowledge and yearning, it contrasts with flight in adversity that turns towards otherness. The allegory of electricity and light vividly captures this state.
Flight characterises the lovers who, with knowledge and fear, flee towards the Truth. The discourse asserts: Lovers flee, whereas the Beloved do not flee at all. Lovers strive with effort and exertion ascending towards the Truth, while the Beloved remain stationed in divine proximity and return towards creation.
The lovers flight is accompanied by cognisance of the futility of otherness and fear of solitary alienation. The discourse emphasises: Flight is an attribute of lovers and must be deeply employed. This flight leads the seeker to perceive Gods presence and absence in diverse statesease, affliction, with or without possessions. The lovers flee with ardour and exertion towards the Truth.
The lovers flight serves as a bridge guiding the seeker towards unity and divine proximity. This flight is not merely from otherness but from all obstacles hindering the approach to the Truth. Through this movement, the seeker attains luminosity and spiritual expansiveness, purging the heart from the darkness of otherness.
Flight is the hallmark of the lovers who, driven by knowledge and fear, flee towards the Truth. In contrast to the Beloved, who remain in divine closeness, this movement illustrates the dynamism and striving of the lovers. Flight directs the seeker towards unity and illumination, cleansing the heart from otherness.
The chapter of Flight in Manzil al-Sirn, as a radiant station, illuminates the path of spiritual progression through escape from otherness towards the Truth. This station, situated subsequent to firm adherence to the Truth, signifies a swift and passionate movement guiding the seeker from outward and inward otherness to divine unity. Flight, propelled by the dual forces of knowledge and fear, directs one from ignorance to gnosis, from lethargy to vitality, and from constriction to expansiveness. Its gradationsfrom the common, departing ignorance and lethargy, to the divine, departing God for Godsteer the seeker towards the pinnacle of monotheistic perfection. The critique of deviations such as mendicancy, stagnation, and mercenarism invites a return to Quranic mysticism founded upon vivacity and knowledge. Flight, as the attribute of lovers, rekindles dynamism and yearning within the seekers heart along the path to union with the Truth. This work, grounded in the lectures of Nekounam , calls the seeker to a profound understanding of flight and its practical enactment in the spiritual journey.
