the lectures of Nokounam , Session 129 The Chapter of Discipline Part Ten.
The work Manzil al-Sirn, authored by the venerable mystic Khwja Abdullah Ansr, stands as a masterpiece within Islamic spirituality, articulating the stages of spiritual journey with profound and sagacious eloquence. Within this framework, the chapter on discipline (Session 129), focusing on the third degree of discipline, namely Iqb al-Ilm yajr majrhu (Preserving knowledge as it flows in its proper course), is introduced as one of the most arduous stages of the spiritual path for the people of inner states.
This degree demands the preservation of knowledge upon its rightful path, and the avoidance of the dominance of transient spiritual states over it. The seeker is thereby directed towards the concealment of secrets, observance of divine etiquette, and conformity with the sacred law. Nokounams lectures in this chapter elucidate, with profound and critical language, the significance of this discipline, the distinction between lovers and the beloved, the unity of the cosmic order, and the role of the spiritual guide, while employing natural metaphors that beautifully clarify mystical concepts.
The third degree of discipline in Manzil al-Sirn, known as Iqb al-Ilm yajr majrhu, refers to the preservation of knowledge upon its correct path and the prevention of spiritual states from overpowering it. This discipline poses a particular challenge for the people of inner statesthose situated midway along the spiritual journeybecause such states may overwhelm their knowledge, prompting them to disclose secrets or act contrary to divine etiquette.
This stage obliges the seeker to maintain knowledge firmly in its rightful place through inward concentration and spiritual authority, whilst avoiding internal dispersion and distraction.
This concept resonates with the Noble Verse: وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ (Al-Imran: 7), translated by as: "None knows its true interpretation except God and those firmly rooted in knowledge," which underscores the significance of steadfast and established knowledge in resisting the deception of spiritual states. At this stage, the seeker ought to become a clear and untainted vessel in which only God may reside, much like pure water flowing in a pristine vessel.
The people of inner states, positioned at the intermediate stage of the spiritual journey, are vulnerable to the overwhelming of their knowledge by intense spiritual states. Such dominance may lead them towards the divulgence of secrets or utterances incompatible with sacred law and divine etiquette.
Discipline at this degree requires the seeker, through inward concentration, to avoid distraction and turning towards that which is not the Truth, directing their heart toward complete severance unto God.
This difficulty is aptly likened to the prominent veins of the body rendered visible through physical pressure. Just as bodily pressure causes the veins to appear, inward concentration unveils the seekers hearts secrets. Yet, without concealment, such revelation leads to exposure and breach of divine etiquette. This concept aligns with the Noble Verse: فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا (Luqman: 33), translated by as: "Let not the life of this world deceive you," cautioning the seeker against the seductions of spiritual states and worldly attachments.
The lovers, positioned at a lower rank than the beloved, due to their inability to regulate their states, reveal mystical secrets. Such disclosure resembles a waterfall that crashes noisily, making all aware of its presence. Upon receiving even a sip of gnosis, the lovers proclaim it openly and thus incur divine impropriety. Their behaviour resembles that of a poet who, in a moment of inspiration, involuntarily cries out their verses, or a woman who reveals her states uncontrollably during her cycle.
This attribute correlates with the Noble Verse: وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ (An-Nahl: 116), translated by as: "Do not say about what your tongues assert falsely," which emphasises abstention from unfounded speech and untimely disclosure.
Conversely, the belovedthose elevated to a higher rank than the loversmaintain secrets with concealment. They resemble a serene subterranean spring that flows without clamour or ostentation, preserving divine gnosis within their hearts. This concealment manifests inner authority and divine etiquette, distinguishing the beloved from the lovers. The beloved, akin to perfect saints, maintain silence even when granted immense knowledge and refrain from improper disclosure.
This attribute corresponds with the Noble Verse: يَعْلَمُونَ مَا تَفْعَلُونَ (Al-Baqarah: 234), translated by as: "They know what you do," underscoring Gods awareness of the acts and states of His servants, inviting the seeker to preserve secrets from all but God.
The accomplished spiritual guide, having attained the higher stages of the path, occupies a pivotal role in directing the seeker. He must train the seeker such that they remain safeguarded from deviations such as disclosure of secrets, opposition to the sacred law, or internal dispersion. The difficulties of the path commonly arise from deficiencies in the guide, the method, or the seeker himself. The guide is like a captain who steers the ship of the spiritual journey safely to the shore amid the tempestuous sea of spiritual states.
This role corresponds with the Noble Verse: وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ (Luqman: 15), translated by as: "Follow the way of those who turn to Me," underscoring the importance of adhering to divine guides.
Divine impropriety occurs when the seeker, overwhelmed by spiritual states, discloses secrets, acts contrary to sacred law, or neglects divine etiquette. Such impropriety leads to spiritual harm, internal dispersion, and sometimes, spiritual regression. Therefore, discipline within this degree requires that the seeker not only preserve knowledge but also conform to sacred law and etiquette strictly.
The journey towards this discipline demands steadfastness, inward concentration, and the continuous aid of the guide, until the seeker attains perfect compliance with the divine will.
The chapter on discipline in Manzil al-Sirn profoundly addresses one of the most challenging spiritual states: the preservation of knowledge and the concealment of secrets in alignment with sacred law. The difficulties faced by the people of inner states in this discipline highlight the necessity of inward concentration, reliance on the spiritual guide, and strict adherence to divine etiquette.
This teaching invites seekers to transcend the intoxicating allure of spiritual states and maintain a sober and firm grip on knowledge and conduct, thereby safeguarding the sanctity of the path and advancing towards union with the Divine.
Certain mystics, such as Bayazid Bastami and Mansur al-Hallaj, have been accused of creating public turmoil due to their divulgence of esoteric secrets. This commotion resembles unrestrained cries amid the contemplative silence of mystical experience, thereby disrupting the orderly progression of the spiritual journey. In contrast, mystics of the Samadani tradition, exemplified by the Shiite saints, attained perfection silently through the concealment of secrets. This critique aligns with the Noble Verse وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ (Al-Baqarah 2:165; : Those who believe have a stronger love for God), emphasising pure, unostentatious devotion.
The mystical path must remain congruent with the Sharia. Any contradiction to the Sharia signifies the seekers misguidance, except when the seeker is a qualified jurist offering a valid legal critique. This concordance acts as a bridge by which the seeker crosses from the sea of spiritual states to the safe shore of divine law. The Noble Verse وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا (Al-Ahzab 33:71; : Whoever obeys God and His Messenger has surely achieved a great success) underscores this fundamental principle.
The invocation بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (Al-Fatiha 1; : In the name of God, the Most Gracious, the Most Merciful) stands as a complete and comprehensive reality, accompanying the seeker throughout all stages of the spiritual journey. This invocation is akin to a key that unlocks the doors of perfection and requires no addition. Through its repeated utterance, the seeker attributes all phenomena to God, abstaining from self-conceit and the disclosure of secrets.
The concealed spiritual path constitutes a condition for true spiritual perfection. The seeker, like the honeybee whose sting leads to its death, must refrain from squandering secrets so as to preserve spiritual strength. The perfected saints, such as the Commander of the Faithful (peace be upon him), despite their complete knowledge, concealed secrets and avoided untimely disclosure. This principle corresponds with the Noble Verse وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ (Al-Imran 3:179; : God is not such as to disclose to you the unseen) affirming the divine wisdom in concealment.
Teaching multiple sciences simultaneously resembles placing diverse fabrics into a single basin, scattering the minds focus. Education must be systematic and gradual to cultivate profound understanding. This critique serves as a warning to a gardener who sows varied seeds disorderly in the soil, thereby preventing their harmonious growth. The Noble Verse وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (Al-Muzzammil 73:4; : Recite the Quran with measured recitation) emphasises the importance of orderliness in learning.
The educator bears the responsibility to guide the seeker such that their spiritual practice aligns with the Sharia and their outward conduct. A spiritual path leading to eccentricity or loss of religious commitment is impermissible. The educator resembles an architect who constructs the edifice of spiritual progress firmly enough to withstand the storms of spiritual states. This responsibility corresponds with the Noble Verse وَمَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ (Al-Kahf 18:17; : Whomever God guides is indeed rightly guided).
The objective of the specific asceticism is to dwell in the zero zone, where the seeker is freed from attachments and self-conceit, attributing everything solely to God. This station resembles an infinite ocean in which the seeker becomes immersed in the Divine Truth, achieving complete annihilation through the invocation بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ. This goal aligns with the Noble Verse إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ (Al-Lail 92:20; : Except seeking the countenance of his Lord, Most High).
The perfect saints, exemplified by the Commander of the Faithful (peace be upon him), represent an unparalleled model for the concealed spiritual path and the concealment of secrets. Despite possessing complete knowledge of all realms, they refrained from disclosure and maintained divine decorum through the utterance of Subhanallah and sincere supplication. This model is akin to a shining star illuminating the path of seekers through the dark nights of spiritual traversal.
The chapter on asceticism (Session 129) from Manazil al-Sairin addresses one of the most arduous stages of the spiritual journey, namely the third stage of asceticism, described as preserving knowledge in its natural course. This station obliges the seeker to guard knowledge against the overpowering influence of spiritual states, conceal secrets, and uphold divine etiquette. The distinction between the lovers and the beloved, the unity of the cosmic order, and the pivotal role of the educator constitute salient points of this discourse. Natural metaphors, such as the poet, the menstruating woman, and the honeybee, elegantly elucidate mystical concepts while emphasising the importance of concealment and conformity with Sharia. The invocation بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ, as a comprehensive reality, accompanies the seeker throughout all stages of the path, guiding towards annihilation in the Truth. The perfect saints, through their concealment of secrets and life in the zero zone, provide an unrivalled exemplar for seekers. This chapter thus paves the way for a deeper understanding of the stations of Manazil al-Sairin.
