of Nekounam, may his sanctity be preserved (Session 168)
The station of Al-Ikhbt, within the mystical system of Manzil al-Sirn by Khwaja Abdullah Ansari, represents a distinguished status wherein the heart of the seeker is guided towards the realm of serenity, tranquillity, and certainty. This station, elucidated with unparalleled depth in the lectures of Nekounam, serves as a luminous jewel upon the path of spiritual progress, steering the wayfarer away from inner vacillation and heedlessness towards assurance and dignity. Al-Ikhbt is the vessel through which the nafs (self) is transformed from fragility into firmness, from multiplicity into unity, and from self-centeredness into complete annihilation in the Divine Reality. This treatise, relying on the content of Session 168 and thorough analytical interpretations, comprehensively examines this station, its three-tiered degrees, obstacles, and sources of perception.
According to Khwaja Abdullah Ansari, Al-Ikhbt is a station wherein the heart of the seeker attains profound calmness and tranquillity. This station is characterised by three exalted degrees:
وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ: الأُولَى أَنْ تَسْتَغْرِقَ العِصْمَةُ الشَّهْوَةَ وَتَسْتَدْرِكَ الإِرَادَةُ الغَفْلَةَ وَيَسْتَهْوِيَ الطَّلْبُ الصَّلْوَةَ.
This sacred utterance, expansively elaborated upon in Nekounams lectures, delineates a spiritual map guiding the selfs liberation from the bonds of lust, heedlessness, and self-indulgence towards perfection.
In the first degree, innocence (ismah)likened to a divine lightimmerses lust within itself, not through destruction or suppression, but through harmonious integration. This immersion signifies the proportional relationship between spiritual perfections and carnal desires. Lust can be metaphorically viewed as salt in food: in moderation, it balances and enlivens the flavour of life; in excess, it corrupts and renders it bitter. Conversely, total elimination of lust results in a lifeless and stale existence.
The culinary metaphor presented in the lecture beautifully explicates this notion: just as salt must be adequately dissolved within the pot of food to harmonise its flavour, so must lust be submerged within the ocean of spiritual perfections to grant the seeker equilibrium and vitality. This perspective is further reinforced by reference to the Prophet Muhammads tradition: I possess the strength of forty men. Despite his strength and natural desires, he ascended to divine proximity and spiritual elevation, exemplifying perfect harmony between lust and spiritual excellence.
In the second degree, the seekers volition progressively obliterates heedlessness. The term istidrk connotes a gradual and stepwise awareness, whereby the seeker is continuously guided from oblivion towards persistent mindfulness and consciousness. This process resembles the gradual grinding of heedlessness by a resolute will that polishes the self moment by moment until no trace of heedlessness remains within the seekers being.
This degree emphasises the dynamism and continuous transformation of the friends of God (awliy). At this stage, the seeker attains the status of a disciple, firmly connected to their spiritual master through an unbreakable bond sustained until death. Such devotion challenges heedlessness and gradually eradicates it, transforming the seekers heart into a vessel of attention and awareness.
In the third degree, the yearning for the Divine displaces comfort and worldly ease, guiding the seeker toward inner peace and acceptance of Divine decree. The term istihw indicates the dragging away of worldly comfort, signifying detachment from material attachments and earthly ease. At this station, whether in peace or conflict, the seeker attains tranquillity and composure, because their satisfaction is rooted solely in Divine will.
This degree represents the pinnacle of Al-Ikhbt, wherein the seeker is transformed into a vessel capable of containing tranquillity and perfection. Like a bird freed from the cage of comfort soaring in the sky of Divine seeking, the seeker at this stage is content with whatever the Divine bestows.
The station of Al-Ikhbt, comprising the three degrees of immersion of innocence over lust, gradual overcoming of heedlessness by will, and attraction of Divine seeking over worldly comfort, provides a comprehensive framework for mystical wayfaring. These degrees liberate the seeker from the shackles of lust, heedlessness, and self-indulgence, guiding them towards tranquillity, mindfulness, and contentment. The culinary and avian metaphors elegantly illuminate these profound spiritual concepts.
A central theme in the lecture is the explicit critique of lust suppression and the complete repression of carnal desires. Lust is described as the alchemy of the earthly world and the salt of life, without which life becomes lifeless, moldy, and devoid of vitality. Repression of lust neither aids spiritual growth nor fosters well-being; rather, it results in stagnation, lifelessness, and even physical and psychological maladies.
The metaphor of salt and food clearly illustrates this concept: just as food without salt is tasteless and with excessive salt becomes bitter, life without lust is spiritless and with disproportionate lust becomes distorted. This view is substantiated by the Prophets tradition, who, despite possessing the strength of forty men, experienced divine ascension and proximity.
Islamic mysticism, contrary to Christian monasticism which emphasises the suppression of lust, stresses the cultivation and management of lust under the auspices of spiritual perfections. The lecture notes the infiltration of monastic influences into certain Islamic mystical and religious movements as problematic and ineffective. Those who display disorderly and spiritless demeanours yet claim religiosity or mysticism are thus considered distant from the genuine Islamic mystical tradition.
This critique is reinforced by reference to the Prophet Muhammad and the Imams, who lived lives marked by purity, beauty, and vitality. The Prophet, with his well-groomed appearance and dignified bearing, embodied the perfect balance by placing lust in service to spiritual perfections.
The lecture strongly criticises the cultural and religious deviations derived from monasticism that have permeated some Islamic communities. These deviations, including lust suppression and disregard for beauty and vitality, have weakened religiosity and mysticism. In particular, the condition of women in some religious families is condemned, where instead of assuming the honoured role of matriarch, they have been reduced to servants and maids.
The critique calls for a return to the prophetic model, whereby women were treated with respect and affection. Women, described in the lecture as goddesses of love and ladies of the household, deserve to be cherished and honoured to foster a life filled with love and vitality.
The critique of lust suppression and monasticism underscores the necessity of balancing lust and spiritual perfections. Islamic mysticism, by advocating a balanced and vigorous life, distances itself from cultural and religious distortions and presents the prophetic tradition as a comprehensive model. The metaphors of salt and food, as well as the critique regarding the status of women, elegantly elucidate these profound ideas.
Al-Ikhbt draws nourishment from various sources, with the lecture identifying three principal origins: the Light of Manifestation, the Unseen Visitor, and the Hidden Address. The Light of Manifestation denotes a perception derived from the observation of external phenomenasuch as nature or the faithfulthat leads to remembrance of God. The Unseen Visitor is a perception that enters directly into the heart without the mediation of the eyes. The Hidden Address is a wholly inward perception through which the seekers heart establishes communication with the Divine Reality.
These sources, akin to three pristine springs, quench the heart of the spiritual wayfarer. The Light of Manifestation is like a radiance shining forth from a magnificent vista; the Divine Entrance resembles a breeze that suddenly directs the heart toward worship; and the Hidden Address is comparable to an intimate inner dialogue that binds the seekers innermost self with the Divine Reality.
The lecture delineates the distinction between a disciple and a follower (mmun). The follower is one who may easily deviate from the path, whereas the disciple is firmly connected to the spiritual guide with unwavering willpower, a connection that is severed only by death. This devotion gradually eradicates heedlessness and elevates the seeker to full attentiveness.
| Key Point: The disciple is steadfastly attached to their spiritual master with resolute will, and this devotion dispels heedlessness, culminating in complete attentiveness. |
This devotion is like a bridge that transports the seeker from the shore of heedlessness to the island of attentiveness. Through continuous exercise of will, the disciple diminishes heedlessness and transforms into a vessel for devotion and awareness.
The spiritual perceptionsLight of Manifestation, Divine Entrance, and Hidden Addressreveal various degrees of the seekers relationship with the Divine. The disciples devotion, as the motivating force, eradicates heedlessness and guides the wayfarer toward attentiveness and tranquillity. The metaphors of springs and bridges vividly elucidate these concepts.
The lecture criticises the commentator of Manzil al-Sirn for employing the term قمع (suppression) instead of istighrq (immersion). By using the phrase وَيَقْمَعُ شَهْوَتَهَا بِالْكُلِّيَّةِ, the commentator erroneously considers desire (shahwa) as a darkness necessitating total repression. This perspective conflicts with the spiritual ethos of Khwajah Abdullah Ansari, who emphasises istighrq and proportionality.
| Key Point: The commentators use of قمع instead of istighrq reveals a lack of profound spiritual understanding and mistakenly views desire as darkness. |
This critique highlights the distinction between a genuine mystic and a scholar confined to theoretical knowledge. Khwajah, with the expression أَنْ تَسْتَغْرِقَ العِصْمَةُ الشَّهْوَةَ, stresses the proportional management of desire, whereas the commentators emphasis on suppression strays from this truth.
Istighrq denotes the immersion of desire within the ocean of innocence, not its suffocation or annihilation. This process is akin to a spiritual manoeuvre wherein the seeker harmonises desire with spiritual perfections. Like a swimmer playing with waves in the sea, the seeker manoeuvres desire to serve perfection.
| Key Point: Istighrq is a spiritual manoeuvre that balances desire under the light of innocence, rather than destroying or repressing it. |
This perspective is reinforced by reference to the practice of the Holy Prophet Muhammad (peace be upon him), who, despite possessing the strength of forty men, experienced the Mirj (ascension). The Prophet, like a vast cauldron of perfections, immersed desire within himself and attained complete equilibrium.
The commentators critique underscores the significance of deep spiritual comprehension. Istighrq, as a spiritual manoeuvre, places desire in service of perfection and avoids its repression. This viewpoint is elegantly elucidated through the metaphor of the sea and the swimmer, alongside reference to the Prophetic example.
The Glorious Quran in the verse كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (Srah r: 19), translated by as Eat and drink with joy for what you have wrought, emphasises the harmony between righteous action and the enjoyment of blessings. For the seekers of Akhbaat, righteous deeds must transcend material needs to lead to the immersion in innocence.
| Key Point: The verse كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ stresses the proportion between righteous deeds and the enjoyment of divine blessings. |
The verse وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي (Srah Ysuf: 53), translated by as And I do not absolve myself. Indeed, the soul is prone to evil except those upon whom my Lord has mercy, underscores the commanding nature of the soul and the necessity of divine mercy for deliverance from it. Innocence is the fruit of divine grace that rescues the soul from its commanding tendencies and directs it towards Akhbaat.
| Key Point: The verse وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي highlights the role of divine mercy in guiding the soul and actualising Akhbaat. |
The Quranic verses, such as كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ and وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي, emphasise the harmony between action and reward, and the pivotal role of divine mercy in guiding the soul. These verses outline a spiritual map for the seekers of Akhbaat, wherein righteous deeds and divine mercy lead the soul to tranquillity.
The station of Akhbaat, as a distinguished stage in the mystical journey, guides the seekers heart from inner instability to firmness and tranquillity. This station, through three degreesimmersion of innocence over desire, the rectification of will over heedlessness, and the aspiration for spiritual yearning over physical easeliberates the seeker from carnal bonds and leads towards inner serenity and acceptance of Divine decree. The critique of desire-suppression and asceticism underscores the necessity of proportionality between desire and spiritual perfections, with the Prophetic example serving as the perfect model of this balance. The spiritual perceptionsLight of Manifestation, Divine Entrance, and Hidden Addressrepresent various levels of connection to the Divine, while the disciples devotion acts as the driving force dispelling heedlessness. The commentators critique highlights the importance of profound spiritual insight, and the Quranic verses provide a spiritual blueprint for realising Akhbaat.
| Supervised by Sadegh Khademi |
