the Lectures of Nekounam, may his sacred spirit be sanctified (Session 165)
Khush, within Islamic mysticism, constitutes one of the fundamental spiritual stations on the path of the seeker, guiding the heart from hardness to tenderness and from self-centeredness to humility. At the third degree of this stationan exalted stage encapsulating perfectionthe seeker attains the zenith of spiritual refinement. This degree is delineated by three principal characteristics: if al-urma inda al-mukshafa (preservation of sanctity during divine unveiling), tafiya al-khalq min muryt al-khalq (purification of conduct from ostentation before others), and tajrd ruyat al-fal (the disencumbering vision of grace). Collectively, these attributes orient the heart towards sincerity, humility, and annihilation in the Divine Truth.
Khush at the third degree refers to a state of spiritual consummation in which the seeker's heart becomes soft and pliant, extricated from hardness and brittleness. This degree is defined by three fundamental attributes: the preservation of sanctity at the moment of divine unveiling, the purification of conduct from self-display before people, and the pure vision of grace. Each of these denotes the profound spirituality and ethical refinement of the seeker at the loftiest tiers of the path.
| Key Point: Khush at the third degree safeguards the seekers heartlikened to soft, malleable ironfrom hardness and fragility, guiding it towards sincerity and monotheism. |
These attributes guard the seeker against self-conceit, pride, and ostentation, propelling them towards annihilation in the Divine act. Khush at this stage transcends mere external submissiveness and refers to an inner softness of the heart, enhancing its capacity to bear spiritual pressures.
One of the eminent metaphors presented in these lectures compares the khshi (humble) heart to soft iron and the hardened heart to dry wood. Soft iron, owing to its gentleness and flexibility, bends under blows without breaking, whereas dry wood, due to hardness and lack of moisture, fractures upon impact. This metaphor illustrates the distinction between the humble heart and the hardened one.
Mystically stated, the humble heart resembles a fresh, tender saplingflexible and resilient against spiritual pressureswhile the hardened heart is akin to dry wood, fragile and incapable of enduring hardship. This softness breathes life and dynamism into the seekers soul, protecting it from the ailment of hardness.
Khush at the third degree is an exalted station that guides the seekers heart towards softness and flexibility. Characterised by the triad of preserving sanctity, purifying conduct, and disencumbering the vision of grace, it steers the seeker away from hardness and self-centeredness, leading towards spiritual perfection. The metaphor of iron and wood beautifully exemplifies this tenderness and flexibility.
The foremost attribute of Khush at this degree is the if al-urma inda al-mukshafa, signifying the maintenance of reverence and decorum before God during divine visions and nearness. The humble seeker, when confronted with divine unveiling, abstains from sha (self-exaltation) and dall (vain affectation), conducting themselves with humility and modesty.
| Key Point: Preservation of sanctity during unveiling protects the seeker from self-exaltation and affectation, guiding them towards humility and reverence before the Divine Majesty. |
This attribute emphasises the criticality of humility at the pinnacle of divine nearness. Even when beholding the Divine Reality and standing in the Divine Presence, the seeker must not harbour pride or seek to display themselves. The friends of God, despite witnessing the Divine, refrain from saying, How great is my status, and instead extol the Divine Majesty with the utterance Subn Allh.
Sha and dall respectively refer to self-exaltation and coquettishness before God. These states stem from arrogance and pride that may arise from divine unveiling. The humble seeker vigilantly avoids these spiritual pitfalls to prevent divine proximity from turning into deprivation.
For example, a person who was unemployed yesterday but suddenly attains a high administrative position may, through change in behaviour, fall into ostentation and pride. The humble seeker, however, maintains their demeanour before divine manifestations, preserving Gods sanctity.
The analogy of husband and wife vividly demonstrates the importance of preserving sanctity within intimate relationships. In human interactions, closeness should not devolve into disrespect. Similarly, the humble seeker, even at the zenith of divine proximity, maintains decorum and refrains from disrespect.
This metaphor underscores the delicacy of the relationship with God. Just as excessive familiarity in human relationships may lead to disrespect, so too must divine proximity not culminate in sha or dall on the spiritual path.
The Divine friends, despite their nearness and vision of the Truth, abstain from self-exaltation and arrogance. Even at the height of unveiling, they do not claim, We have seen, but rather, with humility, praise Divine Majesty. This conduct serves as a paradigm for the seeker who must avoid self-conceit with khush.
The parable of Ner al-Dn Shh and his companions emphasises the importance of preserving sanctity in close relations. Ner al-Dn Shh was informal in private but expected respect as a king in public. Likewise, the humble seeker, in divine proximity, must preserve decorum and respect, lest they be deprived of grace.
The preservation of sanctity during divine unveiling is a foundational attribute of khush that protects the seeker from sha, dall, and disrespect. By underscoring humility and decorum before Divine Majesty, this attribute guides the seeker towards enduring nearness. The metaphors of human relations and Ner al-Dn Shh beautifully illuminate the subtlety of this attribute.
The second attribute of khush at this stage is tafiya al-khalq min muryt al-khalq, denoting the cleansing of ones behaviour from ostentation before people. The humble seeker refrains from turning their unveilings and perfections into instruments for attracting the attention of others, concealing their spiritual states.
| Key Point: Purification of conduct prevents the seeker from ostentation before others, guiding them towards sincerity and the concealment of spiritual gifts. |
This attribute underscores the paramount importance of sincerity in spiritual progress. The seeker must not convert their perfections into a billboard for fame or followers. The Divine friends, despite their perfections, do not boast or draw others after themselves.
Ostentation before the creationakin to transforming divine unveiling into a tradediverts the seeker from khush. The metaphor of a woman who attracts others by ostentation illustrates this danger. The humble seeker abstains from such conduct and conceals their spiritual states.
For instance, a person who, by a provocative appearance, causes traffic disruption in the street symbolizes a seeker who, by exhibiting perfections, drags others after themselves. This behaviour indicates a lack of khush and sincerity.
Purifying time means keeping ones spiritual states and occasions free from ostentation. The seeker must conceal their spiritual gifts and states, avoiding drawing others attention. Such concealment is a hallmark of true sincerity and khush.
Feigning weakness or poverty, akin to feigning power, signals a lack of khush. The seeker should behave naturally, refraining from pretending either weakness or strength. Such pretense is a spiritual malady that deprives the heart of the softness essential for khush.
The purification of conduct from ostentation directs the seeker towards sincerity and concealment of spiritual gifts. By preventing ostentation and seeking attention, this attribute protects the seekers heart from hardness and spiritual disease. The provided metaphors underscore the delicacy of this attribute and the vital importance of sincerity on the path.
The third attribute of khush at this degree is tajrd ruyat al-fal, signifying the recognition that all grace and perfection emanate solely from God. The humble seeker attributes no act or perfection to themselves or to others besides God, perceiving all as manifestations of the Divine Truth.
| Key Point: The disencumbering vision of grace represents the pinnacle of khush, guiding the seeker towards practical and inward monotheism by attributing all perfections exclusively to God. |
This attribute harmonizes with the sacred utterance لَا حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ الْعَلِيِّ الْعَظِيمِ (: There is no power nor strength except by [the help of] God, the Most High, the Great). Through this invocation, the seeker acknowledges that all power and grace belong solely to God, viewing themselves devoid of entitlement.
Divine revelation may erroneously give rise to pride. The devout seeker, humble in spirit, perceives their own insignificance upon apprehending the grandeur of the Divine, thereby avoiding the fallacy of self-conceit. This fallacy results from a flawed comparison, which the seeker must conscientiously eschew through genuine humility.
The saints of God, despite beholding the Truth in myriad forms, steadfastly refrain from self-praise and attribute all perfections exclusively to the Divine. Such conduct is emblematic of their consummate humility and serves as a paradigm for the spiritual aspirant upon the path of refinement.
Ecstatic utterances and careless behaviour signify an absence of humility. The seeker must act with sincerity and modesty, conscientiously avoiding actions that foster ostentation or irresponsibility. These deviations deprive the heart of the gentle essence intrinsic to true humility.
The abstraction of perceiving grace epitomises the zenith of humility, guiding the seeker towards practical and inward monotheism. This attribute, entailing the attribution of all perfections solely to God, protects the seeker from pride and self-conceit. The invocation لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ الْعَلِيِّ الْعَظِيمِ alongside the conduct of the Divine saints, corroborate this profound truth.
Humility, akin to water, imbues the seeker's soul with vitality and softness. The absence of humility culminates in spiritual hardness and affliction, rendering the heart fragile. A hardened heart, like dry wood, cracks at the slightest impact and remains bereft of perfection.
| Key Point: Humility, comparable to the water of life, shields the seekers heart from hardness and fragility, guiding it toward spiritual vitality. |
Worship bereft of humility may engender pride, ostentation, or insatiability. The seeker must mitigate this risk by either reducing the quantity of worship or rectifying their intention. This caution underscores the necessity of sincerity in worship and the avoidance of self-conceit.
Divine nearness, if not accompanied by the preservation of reverence, results in deprivation and estrangement from intimacy with God. The humble seeker, as their closeness increases, diligently safeguards reverence and abstains from disrespect.
The humble seeker maintains steadfastness amid worldly vicissitudesbe it poverty, wealth, knowledge, or ignoranceeschewing both pride and self-abasement. Such constancy evidences genuine humility that protects the heart from the deleterious effects of external transformations.
Challenges such as heart hardness, pride in worship, and disrespect stemming from divine proximity constitute principal impediments on the path of humility. The humble seeker, by preserving a tender heart, sincerity, and propriety, surmounts these obstacles and advances towards spiritual perfection.
The supplication اللَّهُمَّ أَدْخِلْنِي فِي كُلِّ خَيْرٍ أَدْخَلْتَ فِيهِ نَبِيَّكَ وَآلَهُ وَأَخْرِجْنِي مِنْ كُلِّ سُوءٍ أَخْرَجْتَ مِنْهُ مُحَمَّدًا وَآلَ مُحَمَّدٍ is a request to be admitted into all forms of good granted to the Prophet and his family, and to be delivered from all evil from which Muhammad and his family were delivered. This prayer signifies the seekers humility and submission to God, guiding them towards innocence and goodness.
| Key Point: The supplication for humility and innocence directs the seeker towards good and away from evil, manifesting their submission and humility before the Divine. |
The invocation لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ الْعَلِيِّ الْعَظِيمِ constitutes the core of the abstraction of perceiving grace. This dhikr prevents the seeker from attributing perfections to themselves, instead ascribing all power and grace solely to God. This reality shields the seekers heart from pride and self-conceit.
Supplications and invocations, such as the prayer for humility and the dhikr لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ الْعَلِيِّ الْعَظِيمِ, direct the seeker towards sincerity, humility, and monotheism. These invocations protect the heart from self-conceit and pride, guiding it towards divine proximity.
