of Nekounam , Session 131 The Chapter on Asceticism Part Twelve.
The seminal work Manzil al-Sirn by Khwja Abdullah Ansr stands as one of the most eminent treatises in Islamic mysticism, meticulously delineating the stages of spiritual progression with unparalleled precision and a refined, exalted style. Within this opus, each station marks a step in the travellers (sliks) spiritual ascent towards the Supreme Truth (al-aqq al-Am). Lecture number 131, delivered by Nekounam , is devoted to the Chapter on the Most Exclusive Asceticism (Riyat Khat al-Khah), representing the highest echelon of ascetic practice within the mystical path. This station centres on the concept of tajrd al-shuhd the purification and abstraction of the mystical witnessing from the multiplicity of divine names (asm), attributes (ift), and determinations (taynt), such that the slik beholds nothing but the Essence of the Almighty Divine.
Within the spiritual journey, ascetic discipline is categorised into three principal levels: riyat mmah (general asceticism), riyat khah (special asceticism), and riyat khat al-khah (the most exclusive asceticism). The general asceticism is intended for novices, who through foundational practices cleanse the nafs (ego/self) from material attachments. The special asceticism pertains to intermediates who, by fortifying their spiritual will, advance towards certitude (yaqn) and mystical witnessing (shuhd). However, the most exclusive asceticism is a transcendent station reserved for the elect and the sanctified saints (awliy Allh). At this stage, the slik attains tajrd al-shuhd abstracting their witnessing from the multiplicity of divine names, attributes, and determinations to perceive nothing but the very Essence of the Almighty. This process resembles the polishing of a mirror: as the rust of multiplicity is removed, the light of the Divine Essence is reflected therein with increasing luminosity and clarity.
The most exclusive asceticism is a sublime station wherein the slik purifies their witnessing from the multiplicity of divine names, attributes, and determinations, thereby perceiving solely the Essence of the Almighty.
From the perspective of the philosophy of mysticism, this stage corresponds to the doctrine of essential monotheism (tawd dht), wherein the slik is emancipated from multiplicity and attains ontological unity (wadat al-wujd).
Tajrd al-shuhd constitutes the quintessence of the most exclusive asceticism. In this phase, the slik must transcend the apparent contradictions among the divine names and attributes, such as ar-Ramn and al-Qahhr, or al-Laf and al-Jabbr. These antinomies exist solely at the conceptual level; in reality, all names and attributes are manifestations of the unified Essence of the Divine. By purifying the witnessing from multiplicity, the slik is liberated from polytheistic perception, akin to a traveller navigating the intricacies of manifestations to ultimately reach the boundless ocean of the Divine Essence. This notion harmonises with the noble Quranic verse لَيْسَ كَمِثْلِهِ شَيْءٌ (Ash-Shr: 11, : Nothing is like unto Him), emphasising the transcendence and incomparability of the Divine Essence beyond all likeness and multiplicity.
Tajrd al-shuhd involves the purification of mystical witnessing from the multiplicity of divine names and attributes, guiding the slik towards essential unity where apparent contradictions are resolved.
From the mystical viewpoint, this process is akin to cleansing the dust from the glass of the heart, permitting the unimpeded radiance of the Almighty to manifest without any veil.
The divine names and attributes represent diverse manifestations of the singular Essence of the Divine Truth, and their apparent opposition is purely conceptual. As elucidated in the lecture, ar-Ramn, ar-Ram, al-Qahhr, and al-Laf are all expressions of one unified Essence, analogous to sunlight reflected in varying hues yet emanating from one singular source. Within the most exclusive asceticism, the slik must attain the witnessing of this unity and emancipate from polytheistic perception. This perspective aligns with the sacred verse هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ (Al-ashr: 22, : He is Allah; there is no deity except Him), which underscores the unity of the Divine Essence.
The divine names and attributes are manifestations of the singular Essence of the Divine Truth; their opposition is conceptual only, not real, and the slik must behold this unity.
Philosophically, this unity resonates with the concept of unity in multiplicity within theoretical mysticism, whereby multiplicities are diverse manifestations of one singular truth.
The lecture employs a profound analogy likening the divine names and attributes to the act of embracing a sacred shrine. The slik resembles a pilgrim yearning to embrace the Divine Shrine, yet owing to its grandeur exceeding their capacity, they perform circumambulation (awf) instead. Each divine name, such as ar-Ramn, ar-Ram, or al-Karm, constitutes a distinct form of embracing the same singular shrine. Circumambulation symbolises the witnessing of the unity of the Divine Essence amid the multiplicity of manifestations, akin to a bird encircling a flame to draw nearer to its light. This analogy harmonises with the noble verse وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ (l Imrn: 97, : And pilgrimage to the House is a duty unto Allah for mankind), which symbolises pilgrimage as emblematic of unity and divine proximity.
The divine names and attributes are akin to different embraces of one singular shrine, and circumambulation represents the witnessing of the unity of the Divine Essence amidst the multiplicity of manifestations.
This analogy, through its literary elegance, elucidates the profound concept of unity for the slik, guiding them towards the intuitive apprehension of essential unity.
Another analogy compares the divine names and attributes to the crenellations upon a tray. The tray symbolizes the Divine Essence, while the crenellations represent the names and attributes, as gateways leading towards the singular Reality. Whichever crenellation the slik enters through, they ultimately reach the one true Essence, analogous to a river converging from diverse channels into the ocean. This analogy resonates with the sacred verse وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ (Al-Baqarah: 115, : To Allah belongs the East and the West), which affirms the all-encompassing nature and unity of the Divine Essence.
The divine names and attributes are like the crenellations on a tray, each a pathway to the singular Essence of the Almighty, their multiplicity merely apparent.
This analogy, articulated in an elevated linguistic style, leads the slik towards the comprehension of unity beyond apparent multiplicities, safeguarding them from subtle polytheism.
The lecture utilises the metaphor of Dl, a childrens game, to explicate the unity of the Divine Essence. The slik is likened to a child calling out O Ramn or O Ram, seeking the Divine Face, yet each invocation reveals the same singular Essence. This analogy corresponds to the Quranic verse قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ (Al-Isr: 110, : Say: Call upon Allah or call upon the Most Merciful), emphasising the unity of the Essence behind the multiplicity of names.
The Dl analogy illustrates the unity of the Divine Essence behind the multiplicity of names, where the slik, invoking each name, seeks the same Almighty.
With subtlety, this metaphor invites the slik towards the witnessing of essential unity and liberation from multiplicity.
The Divine saints (awliy) are portrayed as chess players who, in every move, behold solely the Divine Essence. The chess pieces symbolize various manifestations, yet the game itself is the unity of existence. This analogy relates to the sacred verseوَمَا خَلَقْنَا السَّ
The apparent opposition of the divine Names, such as Al-Mun'im (the Bestower) and Al-Muntaqim (the Avenger), is superficial; each Name intrinsically encompasses the others in diverse manifestations, and the spiritual seeker must behold this unity.
This profound notion guides the seeker toward the unity of the divine Names and Essence, thereby safeguarding them from subtle forms of polytheism.
The removal of determination leads the seeker to the station of l taayyun (non-determination), wherein the Divine Essence is witnessed without any intermediary. This process is analogous to a bird being liberated from the cage of multiplicity to soar freely in the boundless sky of the Absolute Oneness. The discourse emphasises that this station requires complete annihilation (fan) in the Divine Essence. This concept is intimately linked with the Noble Verse وَهُوَ الَّذِي فِي السَّمَاءِ إِلَٰهٌ وَفِي الْأَرْضِ إِلَٰهٌ (Az-Zukhruf: 84; translated by : He is the God in the heavens and the God on the earth), which underscores the unity of the Divine across all realms.
The removal of determination brings the seeker to the station of non-determination where the Divine Essence is perceived directly and multiplicity is eradicated.
From the mystical viewpoint, this station represents the pinnacle of the spiritual path, where the seeker attains the essence of unity and the Absolute.
The discourse categorises the spiritual aspirants into two groups: the Muibbn (the lovers) and the Mabbn (the beloved). The lovers, situated in the initial stages of the spiritual journey, require nurturing and guidance to dissolve multiplicity and attain the vision of unity. In contrast, the beloved, having descended from the station of the Absolute, are self-sufficient and maintain a direct connection with the Divine Essence. This distinction is akin to the difference between a traveller ascending a mountain and one who descends from its summit, intimately familiar with the path. This notion resonates with the Noble Verse وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ (Al-Ahzab: 71; s translation: Whoever obeys God and His Messenger has indeed attained success), which associates salvation with obedience to the Divine.
The beloved, by virtue of their descent from the Absolute, are independent of a spiritual guide, whereas the lovers require cultivation and mentorship to dissolve multiplicity.
This differentiation elucidates the hierarchical structure of the spiritual journey and highlights the exalted station of the beloved.
The Divine Saints, classified among the beloved, possess the knowledge of both past and future manifestations and traverse the realms of existence. They resemble captains steering the ship of spiritual progression across the ocean of Being to the shore of unity. The discourse stresses that unlike the lovers, the saints have transcended multiplicity and attained the complete vision of the Divine Essence. This perspective is corroborated by the Noble Verse أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا (Al-Anfal: 4; : They are truly the believers), affirming the saints perfect faith.
The Divine Saints, through their complete vision, recall past and future manifestations and journey within the realms of existence, in contrast to the lovers.
This concept elevates the station of the saints as the guiding lights of the spiritual path.
The discourse emphasises that perceiving multiplicity within the divine Names and Attributes constitutes subtle polytheism. Until the seeker attains essential unity, they remain ensnared in multiplicity, akin to a traveller lost within the labyrinthine path, unable to discern the destination. The specialised ascetic practice guides the seeker toward liberation from this form of polytheism. This concept aligns with the Noble Verse وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ (Yusuf: 106; : Most of them do not believe in God except that they associate partners with Him).
Perceiving multiplicity in the Names and Attributes is subtle polytheism; the specialised asceticism leads the seeker to essential unity and liberation from this polytheism.
From the mystical perspective, this form of polytheism constitutes the principal obstacle to the vision of unity, and its removal is the ultimate aim of the spiritual journey.
The invocation L ilha ill Allh constitutes the essence of the specialised asceticism, guiding the seeker to the manifestation of the Absolute oneness of the Essence. Due to the necessity of eradicating multiplicity, this invocation is arduous and requires constant practice, akin to a mountaineer whose every step brings them closer to the summit. This view corresponds to the Noble Verse فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ (Muhammad: 19; : Know that there is no god but God).
The dhikr L ilha ill Allh forms the core of the specialised asceticism and, through the eradication of multiplicity, leads the seeker to the manifestation of the Absolute Essence.
This invocation acts as a key that unlocks the lock of multiplicity, directing the seeker toward essential unity.
The annihilation (fan) in the Absolute Essence brings the seeker to the essential unity, where nothing remains but the Divine Face. This station resembles a drop merging into the ocean, where the individual identity dissolves in the infinitude of the Divine Essence. This concept is linked to the Noble Verse كُلُّ شَيْءٍ هَالِكُ إِلَّا وَاجْهُهُ (Al-Qasas: 88; : Everything will perish except His Face).
Annihilation in the Absolute Essence leads the seeker to essential unity, where nothing remains but the Divine Face.
From the perspective of practical mysticism, this station represents the zenith of the spiritual journey, where the seeker attains subsistence in God (baq billh).
The discourse describes Divine love for creation as so profound that the Exalted Truth, like a compassionate mother, constantly preserves the servants. This love motivates the seeker to remove determinations and behold unity, like a light drawing the lover towards the Beloved. This notion corresponds with the Noble Verse وَهُوَ مَعَكُمْ أَيْنَ مَا كُنُمْ (Al-Hadid: 4; : He is with you wherever you are).
Divine love, as expressed in the verse وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ, guides the seeker toward the removal of determinations and the vision of unity.
From the mystical viewpoint, this love constitutes the primary impetus for the seekers spiritual progression, guiding them toward Divine proximity.
The discourse elucidates Divine love through the allegory of Yusuf and Zuleikha, portraying Gods love for creation as surpassing even Zuleikhas love for Yusuf. This love directs the seeker toward dissolving multiplicity and approaching the Divine Essence. This allegory is associated with the Noble Verse وَرَبُّكَ أَعْلَمُ بِمَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ (Al-Isra: 55; : Your Lord is most knowing of who is in the heavens and the earth).
Divine love, like Zuleikhas love for Yusuf, is boundless and leads the seeker to dissolve multiplicity and attain nearness to the Divine Essence.
This allegory poetically illuminates the profound depth of Divine love for the seeker.
The path to Divine proximity involves the eradication of determinations, ascension through spiritual stations, and ultimate subsistence in the Divine Essence. The discourse metaphorically depicts this path as a journey through light and darkness, culminating in the dawn of spiritual fulfillment. This notion resonates with the Noble Verse إِنَّ مَعَ الْعُسْرِ يُسْرًا (Ash-Sharh: 6; : Indeed, with hardship comes ease).
The spiritual path requires persistent eradication of multiplicity, advancing through stations until subsisting in the Divine Essence.
In practical terms, this path demands devotion, patience, and unceasing remembrance (dhikr).
