the lecture series of Nokounam, may his sanctity be preserved (Session 114 Chapter of Escape Part Two)
The chapter of escape in the venerable book Manzil al-Sirn by Khwaja Abdullah Ansari represents one of the pivotal stations in the path of mystical progression. It guides the seeker towards a conscious flight from the non-Truth to the Essence of the Truth. This chapter, positioned subsequent to the chapter of adherence (Ittim), functions as a bridge extending the seeker from steadfast obedience to a dynamic movement towards the ultimate Reality. Escape here is not a mere outward flight; rather, it is an epistemological journey accompanied by knowledge, fear, and prudence, exclusively pertaining to the lovers namely, seekers situated in the lower and intermediate ranks of spiritual progression.
Key Insight: Escape is akin to the flight of a bird whose wings are formed of knowledge, fear, and prudence, soaring from the cage of non-Truth towards the sky of Truth. This journey is distinctive to the lovers who advance steadfastly on the path towards the Truth.
Escape in mystical progression denotes a conscious flight from the non-Truth to the Essence of the Exalted Truth. Unlike its apparent meaning, which suggests mere running or physical fleeing, this flight is an inward journey commencing with the cognition of truth and the instability of falsehood. Escape resembles the seekers movement from the darkness of multiplicity to the light of unity, necessitating awareness, motivation, and prudence. Khwaja Abdullah Ansari in Manzil al-Sirn designates escape as a station where the seeker, upon realizing the illusory nature of the non-Truth, takes refuge in the Truth.
The chapter on escape elucidates three foundational attributes that constitute the identity of this mystical station: knowledge (marifah), fear (khawf), and stratagem (iyalah). These attributes, akin to the three sides of a triangle, fortify the seekers progression along the spiritual path.
Knowledge constitutes the primary pillar of escape. Unless the seeker becomes aware of the instability and illusory nature of the non-Truth, no impetus arises to flee towards the Truth. This knowledge is like a lamp dispelling the darkness of illusions and illuminating the path of reality. Without cognition, escape is unfeasible because the seeker neither comprehends from what to flee nor towards what to advance. This knowledge aligns with the Noble Verse فَفِرُّوا إِلَى اللَّهِ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ (Adh-Dhriyt: 50, translated by : So flee to Allah; indeed, I am to you from Him a clear warner), which interlinks escape towards the Truth with divine awareness and warning.
Fear is the second pillar of escape that impels the seeker to flee from spiritual impediments and draw closer to the Truth. This fear is a sacred dread arising from awareness of the majesty of the Truth and the peril of carnal attachments. Absent fear, no motivation for escape manifests, since the seeker remains oblivious to the danger of falsehood. This concept corresponds to the Noble Verse إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ (Fir: 28, translated by : Only those fear Allah, from among His servants, the scholars), which attributes God-fearing to the learned and the cognizant. Fear acts as the wind steering the ship of spiritual progress towards the shore of Truth.
Stratagem, the third pillar of escape, denotes prudence and sagacity in eluding the obstacles along the spiritual journey. Contrary to its negative connotation in colloquial parlance, this stratagem refers to rational and spiritual wisdom that aids the seeker in selecting the correct path, avoiding temptations, and managing the self. The seeker must discern from what to hide, towards what to move, and how to traverse the path. This prudence is like a map guiding the seeker through the intricate turns of the spiritual path.
Escape in mystical progression is a conscious flight from the non-Truth to the Truth, defined by the triad of knowledge, fear, and stratagem. Knowledge directs the seeker towards the cognition of reality, fear cautions against the peril of falsehood, and stratagem facilitates the path with prudent planning. These three pillars function as three wings supporting the seekers flight towards the ultimate Truth.
Key Insight: Escape constitutes a journey guided by the lamp of knowledge, the wind of fear, and the map of prudence, transporting the seeker from the realm of multiplicity to the domain of unity.
The chapter of escape pertains specifically to the loversthose seekers who tread the spiritual path with ardent love for the Truth, yet have not attained the station of the beloved ones, i.e., the perfected saints. The lovers, positioned in the ranks of the weak and intermediate, require escape due to deficiencies in knowledge as well as the presence of fear and desire. This escape resembles the flight of a lover who flees from all that is not the beloved towards the beloved. In contrast, the beloved ones, having attained annihilation and subsistence in God, are free from the necessity of escape as they abide in unity with the Truth.
The perfected saints, such as the Commander of the Faithful (peace be upon him), owing to their consummate knowledge and the absence of fear and desire, are independent of escape. This station is beautifully depicted by the phrase The armour of the Commander of the Faithful has no back, signifying courage and the lack of need for flight. As expounded in the lecture, the Commander of the Faithful in his encounter with the Exalted Truth declares: I neither fear Your fire nor desire Your Paradise. This utterance resonates like a proclamation emanating from the pinnacle of monotheism, demonstrating disregard for all but the Truth. This station aligns with the tradition: If the veil were lifted, my certainty would only increase, signifying the saints perfect certainty in the vision of the Truth.
The lovers, due to their attachments and imperfect knowledge, require escape from the non-Truth. For the weak and intermediate, this escape is akin to a remedy cleansing the heart from the ailments of illusions and attachments. Fear and desire present in the weak generate the impetus to flee towards the Truth. This notion corresponds to the Quranic expression فَأَيْنَ الْمَفَرُّ (Al-Qiymah: 10, translated by : So where is the refuge?), uttered on the Day of Resurrection, signifying the weaks search for escape from confronting the Truth.
The chapter of escape characterizes the lovers and the weak, who due to lack of complete knowledge and the presence of fear and desire, require flight from the non-Truth. The beloved ones, by virtue of perfect certainty and freedom from fear and hope, are exempt from escape. Escape functions as a journey liberating the lovers from the shackles of the self and guiding them towards the Truth.
Key Insight: Escape is the attribute of the lovers who, like passionate devotees, flee from all that is other than the beloved; whereas the beloved ones, enfolded in the embrace of the Truth, stand in no need of flight.
Verses 50 and 51 of Srat Adh-Dhriyt constitute the principal axis of the chapter of escape, exhorting flight towards the Truth and avoidance of polytheism. The first verse, فَفِرُّوا إِلَى اللَّهِ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ (Adh-Dhriyt: 50, translated by : So flee to Allah; indeed, I am to you from Him a clear warner), refers to the conscious flight towards the Truth. The second verse, وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ (Adh-Dhriyt: 51, translated by : And do not set up with Allah any other deity. Indeed, I am to you from Him a clear warner), underscores the negation of polytheism and avoidance of ascribing divinity alongside the Truth. These two verses operate as the dual wings directing the seeker towards monotheism and ultimate reality.
Escape comprises two directions: fleeing from (tdiyyah an) the non-Truth and fleeing to (tdiyyah il) the Truth. These directions manifest the dynamic nature of escape. Tdiyyah an entails distancing from illusions, carnal attachments, and polytheism, whereas tdiyyah il signifies movement towards unity and reality. This notion is explicated by the combination of the two verses of Srat Adh-Dhriyt: فَفِرُّوا إِلَى اللَّهِ (Flee to Allah) and وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ (Do not set up with Allah any other deity). This bidirectionality resembles the journey from the shore of multiplicity to the ocean of unity.
The ornamental use of Quranic verses devoid of meaningful exegesis is erroneous. Some individuals employ the verses as mere embellishments without delving into their profound meanings. This approach has been critically addressed in the lecture, which admonishes against hanging verses like car ornaments. The Holy Qurans verses are treasures that must be engaged with through analysis and extraction of deep significances to serve guidance and knowledge.
The verses of Srat Adh-Dhriyt constitute the core of the chapter of escape, recommending flight towards the Truth and repudiation of polytheism. The bidirectional concept of fleeing from and fleeing to encapsulates the dynamism of this flight, while the critique of decorative use underscores the imperative of precise Quranic interpretation. These verses function as lanterns illuminating the path of spiritual progression.
Key Insight: The verses of Srat Adh-Dhriyt shine like stars guiding the seeker through the dark night of multiplicity towards the light of divine unity, emphasizing the conscious flight from falsehood to Truth.
The chapter of escape in Manzil al-Sirn encapsulates the spiritual essence of the journey towards the Truth by defining escape as a conscious flight from the non-Truth to the Truth, grounded in knowledge, fear, and stratagem. This flight is a hallmark of the lovers, the ardent seekers on the path, distinguishing them from the perfected beloved ones. The Quranic verses of Srat Adh-Dhriyt illuminate this station, urging the seeker to flee towards Allah and to avoid associating partners with Him. Through careful exegesis, this chapter functions as a compass directing the traveler through the labyrinth of spiritual trials towards the serene abode of ultimate reality.
Colloquial and non-scientific language within the religious sciences constitutes a significant impediment to their efficacy and impact. The reform of scientific language represents a necessary condition for the advancement of religious sciences. A precise and scholarly language functions as a key that unlocks the doors of knowledge to researchers and spiritual seekers alike.
The critique of unreliable narrations, the necessity of systematisation within the religious sciences, and the reform of colloquial language form the pivotal themes of this lecture. These considerations act as reforms that guide the religious sciences from fragmentation towards coherence and operational efficacy.
The commentator of Manzil al-Sirn defines flight (farar) as the escape from that which does not exist (illusory) towards that which has always existed (the Truth): Al-farr huwa al-harb mimm lam yakun il m lam yazal.
This definition emphasises the movement from multiplicity to unity, rooted in a perspective of the unity of existence. Flight thus resembles an escape from illusory shadows towards the light of truth.
The commentator regards the non-Truth as l shay ma (pure nothingness) and defines flight as an escape from this nothingness towards the Truth. This interpretation has been subject to critique due to its negation of creation as l shay ma. Creation, as a manifestation of the Truth, cannot be pure nothingness. This critique, by emphasising that creation is a manifestation of the Truth, demonstrates that illusion resides in the seekers perception rather than in the essence of creation itself.
Creation is the manifestation of the Truth and possesses existence; however, it differs from the Truth in its mode of existence (manifestation as opposed to essence). The negation of creation as l shay ma is erroneous, for creation is akin to a mirror reflecting the beauty of the Truth. This perspective harmonises with the noble verse كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Al-Qasas: 88, : Everything will perish except His Face), which underscores the permanence of the Face of the Truth.
The commentator defines flight as an escape from the illusory towards the Truth, yet his interpretation of the non-Truth as pure nothingness is subject to criticism. Creation is a manifestation of the Truth, and illusion stems from the seekers perception. This analysis is akin to cleansing a mirror that removes the dust of delusions, thereby revealing the truth of creation.
Flight comprises three degrees, each encompassing an aspect of spiritual progression: flight from ignorance to knowledge, flight from lethargy to vitality, and flight from constriction to expansion. These degrees function as steps elevating the seeker from the depths of deficiency to the heights of perfection.
General flight includes an escape from ignorance to knowledge in two dimensions: doctrinally (iqd) and practically (say). This flight serves as a prelude to the spiritual journey, guiding the seekers beliefs and actions from ignorance towards awareness. This stage resembles sowing the seed of knowledge in the hearts soil, which bears fruit through belief and practice.
Flight from lethargy to vitality is enacted through vigilance (adhar) avoidance of laxity and determination (azm) adherence to endeavour. This movement leads from stagnation to dynamism, guiding the seeker from inactivity towards effort and spiritual life. This flight resembles an awakening of the soul from the slumber of heedlessness towards the light of insight.
Flight from constriction to expansion occurs through trust (thiqa) and hope (raj). This stage signifies liberation from the confines of the lower self and attainment of spiritual freedom. The flight resembles the unlocking of a lock, freeing the heart from the narrowness of despair towards the vastness of hope.
Flight, through its three degrees from ignorance to knowledge, from lethargy to vitality, and from constriction to expansion outlines the seekers evolutionary path. These stages resemble stations that lead the seeker from the darkness of deficiency towards the illumination of perfection.
The seeker must follow the steadfast scholars of the Shariah, whose knowledge is manifest in their actions. These scholars, whose knowledge has permeated their faculties, resemble torchbearers illuminating the path of the spiritual journey. The permeation of knowledge signifies its manifestation in behaviour and conduct, such that actions do not contradict knowledge. This point is reinforced by the expression of Imam diq (peace be upon him), who stated: They are some of the jurists of my sect. The act of following must be enacted both in belief (iqd) and practice (say) so that the seeker may be guided towards the Truth.
Imitation in beliefs, especially concerning the knowledge of God, is valid. Imitation of the Prophets and the Saints, who are trustworthy due to their wisdom, sincerity, and purity, constitutes the most reliable path to faith. This perspective emphasises the ease and legitimacy of imitation in the principles of religion. As the lecture states, the best evidence for Gods existence is the testimony of the Saints and Prophets, whose rationality and sincerity are incontrovertible. Imitation thus functions as a lifeline to the rope of the Saints, guiding the seeker from the abyss of doubt to certainty.
Following the steadfast scholars guides the seeker in belief and action towards the Truth. Imitation in beliefs is a secure path to faith, which, supported by the testimony of the Saints, leads the heart to the belief in God. This process resembles planting the tree of faith in the soil of knowledge.
The chapter of flight (farr) in Manzil al-Sirn represents a pivotal station that directs the seeker towards a conscious escape from the non-Truth towards the Truth. This flight, characterised by three attributes knowledge, fear, and stratagem is specific to the lovers and the weak who, due to their deficiency in knowledge and presence of fear and desire, require an escape. The verses of Srat al-hriyt constitute the core of this chapter, emphasising flight towards the Truth and the negation of polytheism. The degrees of flight from ignorance to knowledge, lethargy to vitality, and constriction to expansion trace the seekers spiritual evolution. The critique of the commentators interpretation and the emphasis on creation as a manifestation of the Truth reveal the mystical depth of this chapter. The necessity of systematisation in religious sciences and the reform of colloquial language are additional focal points of this lecture, which direct Islamic sciences towards efficacy.
