the Lectures of Nekounam, may his sacred secret be sanctified (Session 139)
The venerable book Manzil al-Sirn by Khwja Abdullah Ansr is a precise and comprehensive roadmap for the wayfarers on the path of Truth, delicately and profoundly delineating the stages of mystical progress. In the 139th session of Nekounams lectures, the subject of general Sama and its threefold degreesZajr al-Wad (Deterrence by Threat), Ijbat Dawat al-Wad (Response to the Call of the Promise), and Bulgh il al-Haqq (Attainment to the Truth)were thoroughly examined. These stages function as successive steps on the ladder of spiritual progression, guiding the wayfarer from the restraining force of divine punishment towards the fulfilment of divine promises, ultimately leading to the realisation of the Truth.
General Sama, as a station in the mystical journey, is delineated in three degrees: Zajr al-Wad (deterrence from divine punishment), Ijbat Dawat al-Wad (answering the call of the divine promise), and Bulgh il al-Haqq (arrival at the Divine Truth). These degrees constitute three abodes along the spiritual path, leading the wayfarer from vigilance and piety towards sincere effort, culminating in the direct witnessing of the Truth. Zajr al-Wad denotes the stage wherein the wayfarer, through adherence to divine commands and prohibitions, distances himself from divine chastisement. Ijbat al-Wad refers to the intense striving for the realisation of divine promises, while Bulgh il al-Haqq is the station where the wayfarer, with discerning insight, observes divine favours manifesting both in blessings and afflictions.
Zajr al-Wad, signifying deterrence from divine punishment, is not attributed to the Divine Essence itself; rather, it is a natural concomitant encountered on the path of spiritual wayfaring. God, as a benevolent physician, desires the welfare of His servants and does not impose zajr as a form of punishment upon them. This deterrence resembles the hardships inherent in ascending a lofty summit, which result from the wayfarers own choice to traverse the arduous path of spiritual progressnot from an intentional divine will to afflict the servant. The wayfarers pace and intensity of progression determine the differing burdens experienced, analogous to a traveller electing between a leisurely walk or speeding at two hundred kilometres per hour, each yielding distinct consequences.
The difficulties and hardships encountered on the spiritual journey, akin to natural impediments along a path, depend upon the choices and conduct of the wayfarer, not upon direct divine decree. The wayfarer, comparable to a mountaineer who must equip himself adequately and prepare thoroughly for the ascent, bears responsibility for the challenges of his own route. For instance, just as walking along a smooth road with rosary beads and constant dhikr is feasible, climbing a summit requires abandoning the rosary and employing specialised equipment. This distinction arises from the type of movement chosen by the wayfarer, not from an imposition by God. Consequently, the burdens of the path ought not to be ascribed to the Divine, but rather accepted as natural outcomes of the spiritual journey.
Natural disasters, such as earthquakes, arise from human constructions and actions rather than distinctions between the believer and the unbeliever. The structural integrity of buildings acts as a shield against storms, fundamentally mitigating damage. For example, during the Bam earthquake, edifices constructed according to sound architectural principles endured, whereas fragile houses collapsed. This contrast, akin to the difference between a robust structure and a fragile tree confronted by the wind, demonstrates the role of human agency in the outcomes of calamities. God, as a wise architect, desires the welfare of His servants and does not dispatch calamities as punishment for particular groups.
Divine commands and prohibitions are all enacted out of grace and for the purpose of leading servants to nearness with God. These injunctions are analogous to a prescription from a sagacious physician, designed to guide the wayfarer towards spiritual health and proximity to the Divine. God, akin to a gardener who prunes branches to foster the fruitfulness of the tree, prepares the soul of the wayfarer for the attainment of truth through these commands and prohibitions. This grace resembles a light illuminating the dark path of spiritual progress, rescuing the wayfarer from misguidance.
Ijbat Dawat al-Wad necessitates intense and sincere endeavour, namely an earnest and profound exertion towards fulfilling divine commands. This effort is comparable to a stream that carves its way resolutely through solid rock. The wayfarer, by labouring along the path of divine promises, akin to a traveller hastening swiftly towards a destination, attains union and vision of the Truth. This striving is not mere formalistic obedience but an effort aimed at spiritual proximity to God, like a farmer who diligently prepares the earth for a fruitful harvest.
The commentator errantly associates Ijbat al-Wad with flattery and sycophancy before God. Within mysticism, every praise directed towards Godeven if immenseis never considered flattery but always insufficient. Khwja Ansr, as a seasoned mystic, relates Ijbat al-Wad to intense striving rather than to flattery. This distinction resembles the difference between a sincere melody emanating from the heart and an artificial tune contrived to attract attention. God, like an infinite ocean, is devoid of any need for flattery, and every effort by the wayfarer is but a drop in this ocean striving to reach the Truth.
Khwja Ansr, as a mystic who has traversed the spiritual path, avoids erroneous expressions such as flattery, unlike the commentator who speaks from theoretical knowledge. This difference resembles that between a pure spring gushing from the heart of a rock and a stream painstakingly carving its path. Khwja expounds on knowledge grounded in mystical insight and experience, whereas the commentator, relying on scholastic learning, sometimes errs. This distinction underscores the significance of mystical experience over theoretical knowledge.
In the third degree of Sama, namely Bulgh il al-Haqq, the wayfarer attains an insightful vision of divine bounties. This vision transcends mere physical sight and is accomplished through the insight of the heart, whereby the wayfarer perceives the reality of divine blessings and afflictions. This station resembles a polished mirror reflecting the light of truth, wherein the wayfarer regards both blessings and calamities as manifestations of divine grace. Such insight is akin to a light dispelling the darkness of doubt, guiding the wayfarer to comprehend divine wisdom.
Blessings and afflictions alike are manifestations of divine grace. God, by bestowing afflictions, is akin to a physician who draws a surgical blade to heal a patient, thereby preventing the servants humiliation and downfall. These afflictions, much like a bleeding wound which, if left untreated,
The Divine, akin to a benevolent physician, endures the ingratitude and reproaches of His servants, guiding them with grace towards healing. This honour mirrors the narrative of Rumi wherein a horseman, by patiently tolerating the patients insults, extricated a serpent from his abdomen, thereby saving his life. Similarly, God, through patience and magnanimity, rescues His servants from abandonment, even if they remain unaware of His benevolence.
The Divine saints, endowed with istibsr insight, possess cognisance of their own destiny and comprehend who or what threatens them. This awareness resembles the knowledge possessed by the Commander of the Faithful (peace be upon him) regarding his martyrdom; his armour lacked protection on the back because he knew he would not fall in battle. Such insight is akin to a luminous lantern that illumines the path of life and liberates the saints from baseless fears.
Superstitious interpretations of calamities, such as attributing earthquakes to sin or distinguishing between believers and disbelievers, are epistemologically flawed from a mystical standpoint and may result in ridicule of religion. Such interpretations act like a dust-laden veil obscuring the truth, thereby hindering comprehension of Divine wisdom. For instance, in the Bam earthquake, the structural integrity of buildings determined the extent of damage, rather than the faith or disbelief of the inhabitants. This critique is comparable to a gentle breeze that dispels the dust of superstition from the mirror of truth.
Every human action, no matter how minute, exerts an influence upon the cosmic order akin to a single sugar cube affecting the Atlantic Ocean, although such effects remain imperceptible to those of narrow vision. These influences resemble delicate ripples upon the sea of existence, collectively shaping the cosmic system. Both sin and virtuous deeds imprint their respective effects upon the cosmos, notwithstanding the inability of the myopic to discern these subtle ramifications.
Narrow-mindedness, characterised by disregard for detail, impedes comprehension of the profound effects wrought by seemingly insignificant actssuch as sin or respirationwithin the cosmic order. The shortsighted individual is like one who fails to perceive the small waves of the ocean; conversely, the insightful mystic apprehends these influences clearly. This critique serves as an invitation to cultivate insight and meticulous attention to detail on the spiritual path.
The human self, as Saadi describes, is both mummid al-hayat (the sustainer of life) and mufarrih al-dhat al-haqq (the delighter of the Divine Essence), for it manifests an aspect of the Almighty within the cosmos. This perspective shines as a radiant light illuminating the exalted station of humanity within the cosmic order. The self is like a gentle breeze, whose every inhalation and exhalation breathes life into the world and manifests the Divine Essence.
Claims lacking scientific verifiabilitysuch as rad al-shams (the denial of the sun)ought not to be posited, lest they provoke derision toward religion. These assertions are like seeds sown in infertile soil, yielding not fruit but misguidance. Such unverifiable matters should be entrusted solely to God, akin to a treasure reserved for the Divine, in order to prevent distortion of religious truths.
In Manazil al-Sirn, sama signifies spiritual witnessing and attainment of the Truth, rather than mere external music and dance as observed in qalandari sama. Mystical sama resembles a clear, flowing stream guiding the seeker towards the ocean of Truth, whereas qalandari sama is a superficial melody confined to surface appearances. Mystical sama is an inward process for the spiritual elevation of the seeker, culminating in istibsr insight.
Divine graces, whether manifesting as benevolence or afflictions, are designed for the benefit and perfection of the servant. The bitterness of afflictions is like a poison accepted with devotion, while the sweetness of graces is a savour that benefits the seeker. This viewpoint serves as a mirror reflecting the reality of Divine graces, inviting the seeker to embrace Divine wisdom.
The general sama in Manzil al-Sirn, understood as a systematic process, guides the seeker from the torment of threat (zajr al-wad) towards the fulfilment of the promise (<iijbat duwat al-wad) and ultimately the maturation unto the Truth (bulugh il al-haqq). The torment of threat reflects the natural consequences of the spiritual journey, resulting from the seekers choices and actions rather than Divine imposition. The fulfilment of the promise, attained through vigorous endeavour, leads the seeker to realise Divine assurances, while maturation unto the Truth, achieved via istibsr insight, enables witnessing Divine graces in both benevolence and affliction. The commentators critique regarding improper terminologies such as flattery underscores the primacy of mystical experience over theoretical knowledge. Both benevolences and afflictions are Divine graces designed to direct the servant towards perfection. The critique of superstitious interpretations and narrow-mindedness summons the seeker to insight and rationality. Mystical sama, in contrast to qalandari sama, is a spiritual process for accessing truth. This analysis, by providing a rigorous and elevated framework, offers a valuable resource for researchers in the fields of mysticism and theology.
