the Lectures of Nokounam, (Session 149)
Khawf (fear or reverential awe) serves as the key that unlocks the doors to divine gnosis, guiding the spiritual wayfarer from the darkness of the nafs (ego) towards the illumination of the Divine Presence. In the 149th discourse of Manzil al-Sirn, the degrees of khawf are elucidated as successive rungs upon the ladder of spiritual progress, with a profound and mystical examination of its station within the path of Divine nearness.
Khawf is an affective state that arises within the heart of the seeker upon encountering the majesty of God and becoming conscious of spiritual responsibilities. This discourse categorises khawf into three degrees: fear of sin, fear of loss (benefit), and the consummate khawf of station (makaam). Each degree marks a stage in the seekers journey, guiding the soul from self-awareness to self-annihilation in the Divine Majesty and Beauty.
The fear of sin constitutes the most elementary degree of khawf, applicable universally to all travellers on the path. This fear is rooted in awareness of transgression and its consequences, prompting the seeker to observe religious precepts and abstain from forbidden acts. It is akin to a seed sown within the soil of the seekers heart, encouraging vigilance and piety.
As Nokounam articulates, this fear resembles the condition experienced by every individual facing Divine lawa dread arising from the prospect of committing sin and straying from the path of truth. This foundational stage signifies the initial consciousness of religious accountability and underpins spiritual progress.
The second degree, termed the fear of loss, pertains to the apprehension of forfeiting blessings and spiritual gains already attained by the seeker. This fear is comparable to a merchants anxiety over the potential loss of capital. Nokounam elucidates this with a vivid parable: A destitute person is unconcerned about an empty pocket, but one whose pockets are full of money remains constantly vigilant amid the crowds. This analogy highlights the varying psychic states encountered in relation to blessings.
Fear of losssometimes called mercantile fearcompels the seeker to diligently safeguard spiritual and material acquisitions. This degree signifies advancement on the spiritual path, shifting from fear of sin to the preservation of Divine gifts.
The perfective khawf, also known as khawf al-makaam (fear of station), is the highest degree of fear reserved for the Awliy Allh (friends of God). This fear is neither born from sin nor from loss, but rather from the overwhelming perception of Divine Grandeur and Glory. At this stage, the seeker is like a bird soaring in the boundless heaven of the Truth, seeing oneself utterly insignificant in the face of Divine Majesty.
Nokounam stresses that for the Awliy, the worlds of this life and the hereafter are both veiled; the former forbidden to those of the hereafter, the latter forbidden to those of this world, yet for the people of God, both realms are forbidden, for they have utterly dissolved before the Majesty of God.
Khawf al-Makr denotes the fear of deprivation during the breaths of absorption (anfs al-mustaghriqah) amidst a wakefulness mingled with sweetness. These breaths refer to spiritual states wherein the soul is immersed in Divine presence, accompanied by a sweetness that may be abruptly transformed by heedlessness into gradual deception (istidraj).
Nokounam explicates this degree with a profound metaphor: The seeker in this state is like one swimming in the depths of the ocean, fearing the boats hull being pierced, for drowning in such depth is a grave peril. This fear arises from Divine guile which may withdraw the delight of presence from the seeker.
The masters of vigilance (arbb al-murqaba) are spiritual guides firmly established in Divine presence. They fear heedlessness and the loss of the sweetness of presence because such sweetness may lead to istidraj, Divine permission for incremental sin that leads the seeker astray.
Nokounam invokes the hadith وَالْمُخْلَصُونَ فِي خَطَرٍ عَظِيمٍ (The sincere are in a great peril), underscoring the fragility of the station of sincerity. The closer the proximity to the Truth, the more acute the risk of heedlessness and loss of grace.
The phrase أنا أقلّ الأقلین (I am the least of the least) attributed to Imam Husayn (peace be upon him) does not denote mere apparent humility but rather expresses the perception of Divine Majesty and the seekers profound sense of insignificance before it. This phrase reflects the truth of the seekers annihilation in the Divine Glory as in a mirror.
Nokounam affirms that a superficial interpretation equating this phrase to a comparison with other creatures is incompatible with the station of infallibility. The infallible cannot perceive themselves as lesser than others, for this contradicts the dignity of Imamate and infallibility; rather, the phrase points to total annihilation before Divine Majesty.
Nokounam, referencing Bayazid Bastamis declaration I am God, elucidates this concept. Bayazids utterance signifies his annihilation before the Truth, just as أنا أقلّ الأقلین indicates self-effacement before Divine Magnificence. Both expressions represent two facets of a singular mystical reality that manifests the perception of Divine Grandeur.
Nokounam critiques those who adopt expressions such as al-abd al-aqar or al-jn in their letters as mere acts of superficial humility. This affectation diverges markedly from the sincere mystical humility borne of the perception of Divine Majesty by the infallibles. This critique serves as a beacon distinguishing sincerity from ostentation.
The noble verse لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ (translated by : No fear shall befall them, nor shall they grieve) in the Holy Quran signifies the freedom of the Awliy from servile and mercantile fears. However, this does not indicate an absence of khawf; rather, they possess the fear of station, which pertains to the dread of separation from the Truth and yearning for union.
Nokounam interprets this verse as indicating that the Awliy are liberated from worldly and otherworldly anxieties, and their fear is not of punishment or deprivation but of the Divine Majesty.
The Prophet Muhammad (peace be upon him and his family) stated: أنا أتقيكم لله وأشدكم منه خوفاً (I fear God more than you do and am more fearful of Him than you). This hadith harmonises with the verse لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ because the Prophets fear is the fear of station, arising from the perception of Divine Majesty.
Nokounam emphasises that this fear is unrelated to worldly or eschatological concerns but connected solely to Divine Glory and Majesty, signifying the pinnacle of piety and knowledge.
Nokounam emphasises the pivotal role of psychology in the path of spiritual discipline. He elucidates this concept through examples drawn from the social conduct of seekers, such as the notions of Hal and Istihlal within gatherings. Hal denotes the act of settling into the assembly, whereas Istihlal signifies becoming firmly established therein. These notions fundamentally allude to meditation and the awareness of ones inner states.
This metaphor functions as an inscription upon the seekers heart, compelling him towards perpetual meditation and heightened cognisance of his psychic conditions. The seeker must embody the role of a captain steering the ship of his existence through the tempestuous sea of the self towards the secure shore of the Divine Reality.
Negligence represents the foremost obstacle in mystical progression. Nokounam cautions that even a momentary lapse may deprive the seeker of the bliss of Divine presence, potentially delaying his journey by a century. Such negligence acts akin to a poison that gradually contaminates the seekers soul, diverting him from the path leading to Divine proximity.
Nokounam cites concrete examples from both scholars and seekers such as an individual who overeats at wedding ceremonies or a scholar who prays in a small mosque with only a few followers to underscore genuine humility. These examples serve as a mirror reflecting the distinction between authentic humility and mere ostentation.
A scholar or seeker who has attained the station of humility is liberated from egocentrism and claims, perceiving himself as naught before the majesty of the Divine. This humility resembles a radiant light emanating from the seekers heart, guiding him along the path of Truth.
Discourse Number 149 of Manzil al-Sirn elucidates the stages of khawf (fear), guiding the seeker from an elementary fear of sin towards the profound apprehension of Divine majesty. Ubd Khawf (servile fear), Tijri Khawf (commercial fear), and Kamli Khawf (perfective fear) serve as successive steps leading the seeker towards the summits of gnosis. The phrase أنا أقلّ الأقلین attributed to Imam Husayn (peace be upon him) does not denote mere false humility but rather reflects the annihilation of self in the presence of the Divine Glory. This phrase, in its profound recognition of Divine greatness, manifests the reality of the saints spiritual journey.
The friends of God, by means of maqmi khawf (stationary fear), are liberated from worldly and otherworldly concerns and become firmly established in Divine presence. This discourse underscores the essentiality of meditation, sincerity, and eschewing ostentation, demonstrating that genuine mysticism necessitates a rational and profound comprehension of Divine knowledge. The seeker ought to shine like a star in the firmament of gnosis, preserving himself through constant meditation from negligence and spiritual complacency.
