the Lectures of Nokounam, may his sanctity be preserved (Session 142)
The Manzil al-Sirn, authored by Khwja Abdullah Ansri, stands as one of the masterpieces of Islamic mysticism, meticulously and exquisitely elucidating the stages of spiritual journeying (sulk) towards God. Within this text, the Section of the Gates (Qism al-Abwb) occupies a foundational position following the initial stages (Badyt), serving as a pivotal segment on the seekers mystical path. This section, comprising ten gatesnamely, uzn (Sorrow), Khauf (Fear), Ashfaq (Constant Vigilance), Khash (Humility), Ikhb (Disappointment), Zuhd (Asceticism), Wara (Piety), Tabtul (Complete Detachment), Raj (Hope), and Raghbat (Aspiration)depicts the authentic portals of the spiritual path that the seeker must traverse sequentially and reflectively.
The 142nd lecture by Nokounam, may his sanctity be preserved, offers a profound exegesis, adorned with novel allegories, which elucidates these gates in a manner that is illuminating both for the mystics journeying along the path of gnosis and for scholars engaged in Islamic spirituality research.
The Section of the Gates constitutes a crucial phase in the mystical progression, positioned subsequent to the Badyt (the initial states: wakefulness, repentance, turning toward God, contemplation, remembrance, clinging, fleeing, discipline, and listening). This section encompasses ten gates, each representing an authentic portal on the path towards divine truth. These gates are sequentially termed uzn (Sorrow), Khauf (Fear), Ashfaq (Constant Vigilance), Khash (Humility), Ikhb (Disappointment), Zuhd (Asceticism), Wara (Piety), Tabtul (Complete Detachment), Raj (Hope), and Raghbat (Aspiration), and each represents an obstacle that the seeker must overcome through exertion and deep reflection.
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا
(Al-Ankabt 29:69, trans. : Those who strive in Our cause, We will surely guide them to Our paths.)
This noble Quranic verse emphatically underscores the significance of inner striving (jihd al-nafs) for transcending the obstacles of spiritual progression, portraying the gates as veritable portals whose unlocking is assisted by divine guidance.
The Badyt serve as the spiritual enclosure (arm) of the journey, a juridical boundary within which the seeker repels othernesses from the self. This stage functions as a preliminary preparation for entry into the gates. Conversely, the gates are sequential portals arranged longitudinally along the path rather than circumferentially, unlike city gates which are situated at the perimeter. Each gate constitutes a genuine obstacle demanding to be opened with the key of gnosis and effort.
The metaphor of enclosure and gate beautifully illustrates this distinction: the enclosure resembles the open space surrounding a city, guiding the seeker towards the citys gates, whereas the gates themselves are locked portals that enable access to the city of knowledge.
فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ
(Al-Anm 6:125, trans. : Whomever God wills to guide, He opens his breast to Islam.)
This Quranic verse stresses the expansion of the heart (shar al-adr) as essential for surmounting these obstacles.
The enclosure (Badyt) is a juridical barrier preparing the seeker for entry into the gates. It is analogous to the open space surrounding a house without which access to the door is impossible. The gates, however, are ontological obstacles, functioning as locks on the portals of gnosis, necessitating effort and the key of spiritual insight.
وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ
(An-Najm 53:39, trans. : Man shall have nothing but what he strives for.)
This Quranic verse underscores the indispensability of exertion in unlocking these gates.
uzn, the first gate of the spiritual path, signifies sorrow and regret concerning the past. This gate bifurcates into two categories: firstly, sorrow for what is remediable, such as the making up of missed prayers or fasts; secondly, grief for what is irreparable, like the loss of loved ones. Within the mystical journey, uzn pertains primarily to the former, motivating the seeker towards rectifying shortcomings and advancing towards perfection.
تَوَلَّوْا وَأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ حَزَنًا
(At-Tawbah 9:92, trans. : They turned away, their eyes overflowing with tears of sorrow.)
This Quranic verse depicts the sorrow of the believers who wept due to their inability to assist the Prophet (peace be upon him). This sorrow does not emanate from despair but rather serves as a motivational force for compensation.
uzn within the spiritual journey is an exalted station that softens the heart and prepares it for progress. This sorrow resembles a flame that liberates the heart from hardness and coldness, bestowing upon it warmth and fervour. The sorrowful seeker, moved by an acute sense of insufficiency, is impelled towards exertion and compensation, thereby attaining maturity and perfection.
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
(Fir 35:28, trans. : Among His servants, only those endowed with knowledge truly fear God.)
This Quranic verse emphasises the influence of gnosis in evoking uzn and reverential awe.
Mystical uzn, unlike despair-inducing grief (asaf), generates restlessness. This restlessness is akin to a springs bubbling, propelling the seeker towards progress and maturation. The pain of uzn ignites fervour and dynamism, rescuing the seeker from stagnation and heedlessness.
وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ
(Al-ajj 22:78, trans. : Strive in Gods cause with true striving.)
This Quranic injunction highlights the imperative of inner striving to overcome obstacles.
Khauf, the second gate of the spiritual journey, denotes fear concerning the future and potential calamities. Contrary to uzn which is retrospectively oriented, khauf is prospectively directed; yet both engender inner distress. Khauf functions as a vigilant guardian that prevents the seekers heedlessness regarding what lies ahead.
وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ
(Al-Baqarah 2:155, trans. : We shall surely test you with fear and hunger.)
Ashfaq, the third gate, denotes a perpetual state of vigilance that is more intense and enduring than fear alone. Khash, the fourth gate, is a cautiousness interwoven with divine love, guiding the seeker towards humility and heartfelt presence. Ashfaq functions as a shield protecting the seeker from hazards, while khash resembles a gentle breeze that opens the heart towards the Beloved.
وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ
(Ash-Shuar 26:215, trans. : Lower your wing to those believers who follow you.)
Ikhb, the fifth gate, signifies the attainment of relative security following khauf, engendering a sense of mental tranquillity within the seeker. Zuhd, the sixth gate, involves renouncing attachment to what is other than the Truth, liberating the seeker from othernesses.
وَمَا الْحَيَاة الدُّنْيَا إِلَّا مَتَاعُ الغَرُورِ
(l Imrn 3:185, trans. : The life of this world is but the enjoyment of deception.)
Wara, the seventh gate, entails avoidance of divine prohibitions as a means of spiritual preservation. Tabtul, the eighth gate, denotes complete severance from the other than the Truth, elevating the seeker to the rank of purity and disengagement (batl).
وَاذْكُرْ اسْمَ رَبِّكَ كَتَبْتَلْ إِلَيْهِ تَبْتِيلًا
(Al-Muzzammil 73:8, trans. : Remember the name of your Lord and devote yourself entirely to Him.)
Raj, the ninth chapter, signifies hope and aspiration towards Divine Mercy. Raghabat, the tenth chapter, represents the actualisation of this aspiration, impelling the seeker towards ardour and movement.
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَتِ اللَّهِ
(Az-Zumar 39:53, : Say: O My servants who have transgressed against themselves, despair not of the mercy of Allah.)
The commentator of Manzil as-Sirn considers badyt (beginnings) to pertain to the common folk and abwb (gates) to the elect. However, this view is erroneous. Both stages badyt and abwb are intended for the seekers (the elect), since the common populace does not attain stations such as awakening, hearing, or rigorous spiritual discipline.
وَمَا يَذَّكَّرُ إِلَّاَ أُولُو الْأَلْبَابِ
(Al-Baqarah 2:269, : Only those endowed with intellect take heed.)
Although the abwb represent genuine obstacles, the seekers perfection lies in traversing them. These barriers, within the framework of spiritual journeying, signify progression, yet at higher stages they may be perceived as imperfections.
لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
(Al-Baqarah 2:62)
Mystical journeying demands a sequential order. The seeker must remove the obstacles of badyt and abwb in due order; otherwise, their gnosis will remain incomplete and futile.
يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ
(Al-Mujdalah 58:11)
The seeker devoid of uzn (spiritual sorrow) concerning their shortcomings is heedless and misled. uzn acts as a catalyst, preserving the motivation to move forward and compensate for deficiencies.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ
(Al-Hashr 59:18)
Even the Noble Prophet (peace be upon him), at the station of uzn, senses his shortcomings and seeks forgiveness.
إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفَرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ
(Al-Fath 48:1-2)
Contentment with oneself and ones achievements is a manifestation of negligence.
وَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ
(At-Tawbah 9:85)
The section Qasam al-Abwb in Manzil as-Sirn, by presenting ten gates, summons the seeker to overcome the true obstacles of gnosis.
The rewriting of Qasam al-Abwb, drawing upon the lecture series number 142 of Nekounam, constitutes an endeavour to present a scholarly text. As a foundational structure subsequent to badyt, Qasam al-Abwb occupies a distinguished place in the mystical path of the seeker. This section, encompassing ten chapters (uzn, Khawf, Ishfaq, Khush, Ikhb, Zuhd, Wara, Tabattul, Raj, and Raghabat), depicts the genuine gateways of spiritual progression, which the seeker must traverse sequentially and reflectively. Lecture 142 of Nekounam, , elucidates these gates with profound analysis and novel allegories, thus offering guidance both to seekers of knowledge and scholars of Islamic mysticism.
