the Lectures of Nokounam, (Session 167)
Ikhbt, in the mystical framework of Manzil al-Sirn, holds a distinguished station which, subsequent to khosh (humble reverence), guides the seekers heart towards the realm of tranquillity, dignity, and certainty. This station, elaborated extensively in the lectures of Nokounam, shines forth as a jewel in the spiritual journey, leading the traveller from inner vacillation, doubt, and heedlessness to a state of assurance and inner serenity. Ikhbt constitutes a vessel through which the heart is transmuted from fragility to firmness, from multiplicity to unity, and from self-regard to dissolution in the Divine Truth.
In the words of the Sheikh in Manzil al-Sirn, Ikhbt is an early station of tranquillity, defined as the entry into a sanctuarythat is, a secure refuge from returning to the self and doubt upon the spiritual path. This station emerges after khosh and signifies the maturity and steadfastness of the soul which no longer falters before the whispers of the ego. Ikhbt directs the seekers heart towards a sphere of peace and certainty, immune to the vicissitudes of inner turmoil and doctrinal or practical doubts.
| Key Point: Ikhbt is a station safeguarding the seekers heart from reverting to the self and doubt, guiding it instead towards tranquillity and dignity. |
This station is characterised by attributes such as tranquillity, dignity, and the prelude to certainty. Tranquillity denotes the inner calm that liberates the seeker from the storms of the ego; dignity refers to the composure and gravity of the seekers conduct; and the prelude to certainty indicates a firm conviction in divine realities which guides the seeker towards perfection.
Ikhbt is a loftier degree than khosh. While khosh denotes the softness and pliability of the heart before the Divine, Ikhbt transforms this softness into strength and firmness. To illustrate, if khosh is like soft iron which bends under strikes without breaking, then Ikhbt is akin to a gem that, having matured and stabilized within that softness, no longer exhibits any fissure.
This distinction reflects the hierarchical order of the stations on the spiritual path. A seeker who has attained khosh may yet not have reached Ikhbt, but Ikhbt is inconceivable without prior khosh. The latter constitutes the foundation upon which Ikhbt is constructed, and its absence renders Ikhbt unattainable.
As an exalted station in mystical progress, Ikhbt arises subsequent to khosh, guiding the seekers heart to the domain of tranquillity, dignity, and certainty. This station, marked by immunity from self-return and doubt, leads the seeker to inner peace and spiritual steadiness. The differentiation of Ikhbt from khosh underscores the importance of the spiritual hierarchy and the necessity of preserving foundational stages.
To actualise Ikhbt, the seeker must avoid two principal impediments: doubt and heedlessness. Doubt denotes uncertainty concerning truth, realities, actions, or obligations and lies at the root of numerous doctrinal and practical difficulties. For instance, one who hesitates in performing prayers or paying the khums tax due to doubt about their importance or necessity refrains from action. Such doubt alienates the seeker from assurance and belief, unsettling their spiritual journey.
| Key Point: Doubt and heedlessness constitute the main obstacles on the path to Ikhbt, depriving the seeker of assurance and inner peace. |
Heedlessness is a graver state than doubt, leading to compounded ignorance. In heedlessness, the seeker lacks not only the will to engage in virtuous acts but also awareness of their necessity. This oblivion keeps the heart in darkness and prevents entrance into the sanctuary of Ikhbt.
To better understand these impediments, doubt may be likened to a disease of which the patient is aware but postpones treatment, whereas heedlessness resembles a disease of which the patient is utterly unaware. A humble seeker may wrestle with doubt, but the mukhbit (one who has attained Ikhbt) overcomes these obstacles to attain assurance and tranquillity.
Overcoming doubt and heedlessness requires strengthening knowledge and self-accounting. Self-accounting involves meticulous scrutiny of ones inner states and discerning the sources of spiritual perception. The seeker must ascertain whether their actions stem from the source of the Light of Manifestation, the unseen revelation, or the subtle Divine Address. This accounting, akin to spiritual engineering, aids the seeker in attaining precise self-knowledge and progression along the path.
Doubt and heedlessness stand as the two principal adversaries of Ikhbt, depriving the seeker of tranquillity and certainty. Their removal is attainable through the fortification of knowledge and self-accounting. The analogies and analyses presented underscore the imperative of vigilance and awareness in the spiritual journey.
Ikhbt comprises various levels, the foremost being the breaking (or humbling) of the self. This entails taming the ego and mastering negative traits such as envy, pride, selfishness, and complacency. The seeker reaching this stage attains inner authority and gains control over their tongue, heart, and self.
| Key Point: The breaking of the self is the gateway to Ikhbt, guiding the seeker towards inner authority and mastery over the ego. |
This authority empowers the seeker to resist the whispers of the nafs (lower self) and to proceed along the path of truth rather than succumbing to transient desires. The breaking of the self resembles the taming of a wild horse which, once subdued, becomes a tool in the service of the seeker.
Ikhbt is divided into three principal degrees encompassing a total of nine stations. The first degree involves the immersion of chastity over desire, signifying that chastity and virtues engulf desires such that no trace remains of them. This immersion indicates balance and proportion between virtues and desires, rather than their total suppression.
The first degree of Ikhbt is described as أن تستغرق العصمة الشهوة, meaning the immersion of desire in the ocean of chastity and virtues. This immersion does not denote annihilation of desire, but its subjugation beneath the grandeur of virtues. To illustrate, it is like an ocean wherein although a drop of desire may exist, it is negligible in comparison to its vastness.
| Key Point: The immersion of chastity over desire signifies the predominance of virtues over carnal inclinations, rendering desire insignificant before the greatness of chastity. |
To elucidate the notion of immersion, one might refer to the life of the Prophet Muhammad (peace be upon him), who, despite living a materially complete life, had his desires submerged in the ocean of his virtues and chastity. Like an ocean wherein a single drop of desire is imperceptible amidst the immensity, this metaphor highlights the importance of proportion between virtues and desires.
Self-annihilation, or the total suppression of the ego, is introduced as a spiritual and psychological malady. Contrary to certain religious perspectives, such as Christian monasticism which has led to ethical deviations, Islamic mysticism emphasises the education and preparation of the ego. The ego should be tamed like a horse to serve virtues, not obliterated.
| Key Point: Self-annihilation is a spiritual illness; the ego must be cultivated and prepared to serve the Truth. |
Ikhbt, through its levels such as the breaking of the self and the immersion of chastity over desire, guides the seeker towards inner authority and spiritual equilibrium. This station, emphasising proportion between virtues and desires, eschews the suppression of the ego in favour of its cultivation. The metaphors of the ocean and the tamed horse eloquently elucidate these concepts.
Ikhbt originates from three principal sources: the Light of Manifestation, the Unseen Revelation, and the Subtle Divine Address. The Light of Manifestation refers to sensory perception arising from the observation of outward phenomena, such as nature or the believer, leading to the remembrance of God. The Unseen Revelation is a perception originating externally but entering the heart directly without ocular mediation. The Subtle Divine Address is a wholly internal perception whereby the seekers heart establishes direct communion with the Divine without intermediaries.
| Key Point: Akhbat emanates from three sources: the Light of Manifestation, the Entering of the Unseen, and the Subtle Address, which progress from the exterior towards the interior. |
These three sources signify distinct gradations of spiritual perception. The Light of Manifestation resembles a radiance cast from a beautiful vista that enlightens the heart of the seeker, reminding them of the Divine Truth. The Entering of the Unseen is akin to a breeze that suddenly directs the heart toward worship and love. The Subtle Address is comparable to an inner dialogue that intimately connects the seekers innermost self with the Divine Presence.
Self-examination entails a meticulous scrutiny of inner states to discern the origin of perception. The seeker must ascertain from which source their actionssuch as prayerarise: whether from the Light of Manifestation, the Entering of the Unseen, or the Subtle Address. This process of self-assessment functions as a spiritual cartography, enabling the seeker to traverse their path with precision.
Excessive emphasis on external acts of worshipsuch as performing numerous prayers without rectifying detrimental traits like oppression or mistreatment of otherssignals a psychological and spiritual malaise. The seeker is required to maintain equilibrium between devotional acts and self-reformation to attain genuine Akhbat.
| Key Point: External acts of worship lacking sincerity and self-purification impede the attainment of authentic Akhbat. |
The sources of perception in Akhbatthe Light of Manifestation, the Entering of the Unseen, and the Subtle Addressreflect various degrees of the seekers connection with the Divine. Self-examination, as a diagnostic instrument for these sources, guides the seeker towards sincerity and balance. The critique of superficial worship underscores the imperative of self-reformation and the preservation of sincerity.
The Lovers (Muhibbin) are ordinary seekers who must humble their ego through asceticism and discipline to attain Akhbat. This path resembles ascending a difficult hill, necessitating strenuous effort and perseverance. Conversely, the Beloved (Mahbubin) are special Divine saints who naturally inhabit this path, arriving at their destination as effortlessly as descending with a parachute.
| Key Point: The Lovers reach Akhbat through asceticism and exertion, whereas the Beloved inherently traverse this path. |
This allegory elucidates the contrast between the arduous journey of the Lovers and the ease enjoyed by the Beloved. The Lovers must diligently train their ego, whilst the Beloved, due to their innate proximity to the Divine, effortlessly transcend such obstacles.
The Lovers encounter obstacles such as envy, pride, selfishness, and the pursuit of comfort. These traits constitute impediments on the ascent toward the pinnacle of Akhbat, which the seeker must overcome through humility and self-effacement.
The distinction between the Lovers and the Beloved reveals differing spiritual stations. The Lovers achieve Akhbat by way of discipline and toil, whereas the Beloved attain it through intrinsic Divine proximity. The metaphor of the hill and the parachute beautifully encapsulates this contrast, while the challenges faced by the Lovers highlight the necessity of ego-subjugation.
The Holy Quran, in the verse كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (At-Tur: 19), as translated by : Eat and drink with delight for what you used to do, emphasises the correspondence between righteous deeds and the enjoyment of blessings. For seekers of Akhbat, virtuous action must transcend material needs to culminate in the immersion of infallibility.
| Key Point: The verse كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ underscores the harmony between righteous action and the reception of blessings. |
The verse وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي (Yusuf: 53), as translated by : And I do not acquit myself; indeed, the soul is a persistent enjoiner of evil, except those upon whom my Lord has mercy, highlights the inherently commanding nature of the ego towards evil and the indispensable role of Divine mercy for deliverance. Infallibility is the grace granted by God that liberates the soul from its commanding tendency.
| Key Point: The verse وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي stresses the pivotal role of Divine mercy in guiding the soul and actualising Akhbat. |
The infallibility of the Infallibles is contingent upon Divine mercy and differs from the inherent infallibility of God Almighty. This sanctity rescues the soul from its egotistical command and steers it towards Akhbat. The Holy Prophet Muhammad (peace be upon him), through immersion of desires in the ocean of perfections, represents the quintessential exemplar for seekers of Akhbat.
The Quranic verses, such as كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ and وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي, underscore the proportionality between action and benefit alongside the role of Divine mercy in the souls guidance. The infallibility of the Infallibles stands as a paradigm for achieving Akhbat and liberation from the self-commanding ego.
Akhbat, as a distinguished station in the mystical journey, leads the seekers heart from the softness of humility towards firmness and tranquillity. Characterised by tranquillity, dignity, and as a prelude to certainty, this station shields the seeker from impediments such as doubt and heedlessness. The subjugation of the ego serves as the gateway to Akhbat, while immersion of infallibility upon desire marks its initial degree, guiding the seeker towards inner strength and spiritual equilibrium. The sources of spiritual perceptionLight of Manifestation, Entering of the Unseen, and Subtle Addressrepresent various levels of connection with the Divine, with self-examination acting as the spiritual engineering tool to discern them. The distinction between the Lovers and the Beloved highlights the arduousness of the formers path and the ease of the latters. Quranic verses such as كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ and وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي stress the proportionality between deeds and benefit, and the crucial role of Divine mercy in guiding the soul.
| Supervised by Sadegh Khademi |
