Excerpted from the lecture series by Nokounam (Session 116 Chapter on Escape Part Four).
The chapter on escape, as one of the prominent stations in the path of mystical spiritual journey in the noble text Manzil al-Sirn authored by Khwja Abdullah Ansr, constitutes a pivotal locus directing the seeker towards profound inner and outer transformation. This section, focusing on three foundational axes of escapeflight from ignorance to knowledge, from inertia to vitality, and from constriction to expansivenesselucidates the necessity of dynamism in both individual and social existence. The present lecture, adopting a critical and profound perspective, addresses the cultural, social, and scholarly conditions of religious seminaries and the Islamic society at large, emphasising the imperative of knowledge production, active endeavour, and dynamic reliance upon the Divine.
Escape in mystical progression constitutes a journey through which the seeker is guided from the existential darkness towards the illumination of gnosis, dynamism, and liberation. This station encompasses three cardinal axes: fleeing ignorance towards knowledge, abandoning inertia for vivacity, and breaking free from constriction into openness. Each axis corresponds to a dimension of the human beingintellect, volition, and heartengaged in the reconstruction of perfection.
This tripartite categorisation resonates profoundly with the sacred verse فَفِرُّوا إِلَى اللَّهِ (Adh-Dhriyt: 50; : So flee to God). Escape towards the Truth represents the ultimate objective of the spiritual journey, actualised through the transformation of the existential dimensions of the human being. The flight from ignorance denotes liberation from the darkness of unawareness and the embracement of the radiance of knowledge; escape from inertia signifies the awakening of the will and the vitality of the spirit; and fleeing constriction entails the opening of the chest to Divine light and release from existential anxieties.
The factors precipitating individual and social backwardness are encapsulated within the triad of ignorance, inertia, and constriction, whereas the determinants of progress manifest as knowledge, vitality, and expansiveness. This duality offers a criterion for assessing the state of the seeker and society along the spiritual path. A closed society is mired in ignorance, lethargy, and anxiety, while an open society is characterised by awareness, enthusiasm, and magnanimity.
This perspective serves as a mirror reflecting the inner and outer condition of the human being. The seeker must, through contemplation of these factors, facilitate their passage from darkness to light. A society immersed in ignorance, enveloped by lethargy, and confined within the anxieties of constriction, is incapable of progressing towards perfection.
Closed individuals and societies are ensnared by ignorance, inertia, and constriction. These attributes manifest within their minds, hearts, cultures, and social relations, obstructing spiritual progression and advancement. Such individuals, due to a lack of openness and awareness, fall prey to self-imposed limitations and social confinements, as if imprisoned within a cage of their own making.
This description functions as a critique of the psychology of closed individuals and the sociology of closed societies. A closed mind resists acceptance of truth; a closed heart is deprived of love and openness; and a closed society wallows in anxiety and unrest.
Inertia signifies a spiritual malaise that impedes the seekers advancement. The remedy lies in establishing order and vitality within ones life. Discipline in acts of worship, study, and activity functions as a life-giving current, directing the seekers spirit from lethargy towards dynamism.
Order, as the backbone of the spiritual journey, guides the seeker from dispersion to focus and dynamism. Vitality acts as a refreshing breeze that purifies the seekers heart from the dust of inertia and prepares them for endeavour and movement.
The vast disparity in spiritual status between ordinary human beings and the Divine saints has engendered misunderstanding and misinterpretation of religious teachings. This gulf acts as a profound chasm that obstructs proper utilisation of religious knowledge and entraps the seeker in passivity and misconception.
This breach functions like a barrier separating the seeker from the light of truth. When erroneous understanding supersedes correct gnosis, religion becomes an instrument of passivity and lethargy instead of guidance.
Tawakkul, when misunderstood, is equated with passivity and laziness, whereas its true essence embodies active endeavour combined with reliance upon God. Tawakkul signifies entrusting the outcome to God subsequent to exertion, not a passive expectancy of provision.
Tawakkul is a bridge connecting human endeavour to Divine grace. Its misinterpretation leads the seeker towards inertia and fruitless anticipation, whereas authentic tawakkul calls one towards exertion and creativity.
True tawakkul is accompanied by reflection, effort, and production. Piety and knowledge enliven the intellect, culminating in invention and discovery. This process leads to unexpected provision, as if a spring gushes forth from the depths of the earth, quenching all thirsts.
Production is the fruit borne of the tree of knowledge and piety. The seeker, through endeavour and contemplation, not only nourishes themselves but also benefits others with the bounty of their existence.
The culture of mendicancy and passivity prevalent in religious seminaries hinders the production of knowledge and the dignity of scholars. A scholar ought to be, instead of dependent, a producer and self-sufficient, akin to a spring that gushes forth from itself and quenches others.
This critique serves as a warning to religious seminaries to extricate themselves from passivity and advance towards productivity and vitality. The scholar is like a farmer who, by sowing knowledge, nourishes not only themselves but the entire society.
Religious seminaries must engage in knowledge production across all scientific disciplinesfrom philosophy and mysticism to psychology and politicsstandardise such knowledge, and present it to the world. This process elevates seminaries from passivity to scientific authority.
Knowledge production is a jewel whose radiance illuminates not only the seminaries but the entire world. Through the production of knowledge, the scholar transforms from a consumer into a creator of value.
The absence of scientific competition and motivation within seminaries inexorably leads to the decline of elite intellectual forces and pervasive lethargy. Competition functions as a vital breeze, invigorating the hearts with motivation and thereby fostering growth and flourishing.
Competition may be aptly likened to a contest that summons scholars to exertion and innovation. In the absence of such motivation, seminaries become ensnared in repetition and inertia.
Lethargy is a hallmark of the nafs ammara (the commanding self), manifesting as weakness and passivity. To escape lethargy entails surmounting the self and advancing toward vitality as if the spiritual seeker awakens from the slumber of heedlessness and steps resolutely toward the light of exertion.
The nafs ammara acts as a snare, entrapping the seeker in lethargy and heedless slumber. Deliverance from this snare is attainable through piety and diligent effort.
Tashmir denotes vitality, earnestness, and maturity in ones spiritual journey. This state propels the seeker from lethargy toward profound spiritual and practical awakenings, as if their soul has been liberated from the shackles of inertia and soars toward dynamic movement.
Tashmir resembles a current that conveys the seeker from the shore of lethargy into the ocean of endeavour and dynamism. This state is characterised by readiness for action and progression.
The constriction of the chest refers to anxiety concerning sustenance for oneself and ones family. Liberation from this constriction leads to the opening of the chest and trust in divine provision, as though the seekers heart transitions from the darkness of anxiety to the light of assurance.
The opening of the chest serves as a key that unlocks the prison of worry, guiding the seeker toward tranquility and reliance upon God.
Knowledge represents the most valuable asset capable of securing both material and spiritual sustenance. The production of knowledge culminates in the self-sufficiency and dignity of scholars, akin to a precious gem the depths of effort and contemplation.
Knowledge is a treasure that not only enriches its possessor but also liberates society from spiritual and material impoverishment.
Imam epitomises an eminent scholar who attained dignity and authority through the production of revolutionary thought and action, independent of material sustenance. Through reliance on God and persistent endeavour, he attained unexpected provision and lived humbly.
He shone like a celestial star in the firmament of mysticism and praxis, guiding society toward transformation through creativity and perseverance.
The tale of the fox and the lion offers a critique of a misconstrued interpretation of reliance. Reliance implies becoming like the lion (a producer), not the fox (a passive consumer). The seeker must turn away from passive expectancy toward productivity and creativity.
This narrative functions as a mirror reflecting the true nature of reliance, summoning the seeker toward exertion and dynamism.
Tamhil signifies resourcefulness and the pursuit of creative solutions to challenges. This concept pertains to production and innovation, not deceit or cunning, as though the seeker, through creativity, unties the knots of existence.
Tamhil is a key unlocking closed doors, guiding the seeker toward intelligent and effective solutions.
Raja denotes sincere hope rooted in effort and labour, not passive expectation of aid from others. This hope is accompanied by productivity and movement, propelling the seeker toward dynamism.
Raja serves as a lamp illuminating the path of exertion, guiding the seeker from the darkness of greed toward the light of action.
Unexpected sustenance refers to sublime and unforeseen provisions obtained through production, invention, and discovery. This sustenance resembles a treasure unearthed through effort and creativity.
Such sustenance is akin to a spring that gushes forth from the earth, nourishing not only the seeker but society at large.
The chapter on escape in Manazil al-Sa'irin, emphasising the three axes of departure from ignorance to knowledge, from lethargy to vitality, and from constriction to openness, guides the seeker toward inner and social transformation. This station critiques the culture of begging and passivity within seminaries and underscores the necessity of knowledge production, active endeavour, and dynamic reliance. Reliance serves as a bridge connecting human effort with divine grace and, through contemplation and creativity, culminates in unexpected sustenance. Quranic verses such as
وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (At-Talaq: 2) constitute the foundation of this transformation. The exemplar of Imam manifests a scholar who attained honour and authority through the generation of thought and action. Seminaries must strive for global stature through knowledge production in philosophical, mystical, psychological, and political domains.
