the Lectures of Nokounam Session 169
This present work constitutes a scholarly compilation of the lectures delivered by Nokounam in the 169th session of the series entitled Manzil al-Sirn, focusing on elucidating the station known as Ikhbt as one of the pivotal stages within the mystical spiritual journey. This station, categorised among the preliminary phases of umannah (tranquillity), is characterised by features such as the removal of hesitation and heedlessness, the humility of the self, and the establishment of harmony between spiritual perfections and carnal desires, thereby guiding the seeker towards inner serenity and divine proximity.
The station of Ikhbt, as one of the initial phases of umannah, constitutes a station attained by the seeker subsequent to surpassing the state of khu (humble submissiveness). It is defined as entering a sanctuary (a place of safety) from the oscillation of the self and fluctuations in intentions and actions. Ikhbt is an indication of firmness and stability in the path of spiritual wayfaring, actualised through the removal of two principal obstacles: hesitation (shakk) and heedlessness (ghaflah). umannah, embodying calmness and certainty of the heart, is the natural consequence of this station, safeguarding the seeker from psychological fluctuations and doubts of faith and practice. This concept resonates harmoniously with the sacred verse of the Holy Quran:
أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
(Rad 13:28; trans. Fuldvand: Behold, with the remembrance of God, hearts find tranquillity.)
Ikhbt functions as a bridge that leads the seeker from the restlessness of the nafs (self) towards the shore of divine tranquillity, akin to a traveller arriving at a secure refuge after a tempestuous voyage.
| Key Point: Ikhbt serves as the prelude to umannah and, by dispelling hesitation and heedlessness, directs the seeker towards hearts serenity and certainty in the spiritual path. |
Khu, regarded as a more preliminary stage in the spiritual path, involves the softening and pliability of the heart before the Truth, manifested in tears, supplications, and worship. Ikhbt, however, represents a more advanced stage wherein this softness attains firmness and endurance. The humble seeker in the station of Ikhbt is not only supple but also stable and resilient in the face of carnal pressures and temptations. This distinction is akin to the difference between a newly blossomed flower and a deeply rooted tree standing firm against storms.
Ikhbt is defined by distancing from two fundamental obstacles: hesitation and heedlessness. Hesitation denotes doubt in ones beliefs, deeds, or religious obligations, obstructing the seeker from certainty and conviction in the Truth. Heedlessness, which arises from compounded ignorance, is graver than hesitation, as it deprives the individual of will and motivation to perform righteous deeds. The removal of these two hindrances purifies the seekers heart from doubt and heedlessness, attaching it firmly to certitude and assurance. This concept is further reinforced by the following Quranic verse:
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا
(Maryam 19:96; trans. Fuldvand: Indeed, those who believe and perform righteous deeds the Most Merciful will bestow upon them affection [in their hearts].)
Doubt, as a psychological and spiritual impediment, unsettles the seekers commitment to religious duties. For instance, a person wavering in the validity of prayer or the obligation of khums (alms) refrains from these acts due to lack of certainty. Such hesitation originates from weakness of faith or insufficient knowledge. The seeker who has attained Ikhbt is liberated from this doubt, undertaking obligations with absolute confidence akin to a heart freed from the darkness of doubt that now shines with the light of certainty.
Heedlessness, characterised as compounded ignorance, is more detrimental than mere doubt since the heedless individual lacks even the will to act. This condition distances the seeker not only from the truth but also from the awareness of such estrangement. Overcoming heedlessness necessitates profound awakening and self-accountability, as if the seeker must arise from a heavy slumber to be illuminated by the light of truth.
| Key Point: Due to the absence of volition for action, heedlessness constitutes a graver obstacle than doubt, and its removal demands deep awakening and self-awareness. |
Ikhbt comprises multiple levels, through which the seeker must traverse nine stages to attain the perfection of this station. These levels indicate a gradual process of spiritual growth beginning with the humility of the self and culminating in its complete mastery. This perspective aligns with the concept of gradualism in Islamic mysticism, wherein the seeker ascends a stairway towards the pinnacle of perfection.
The initial stage of Ikhbt is the humility of the self, denoting the subjugation of the nafs and the conquest of desires and negative traits such as envy, pride, and selfishness. This stage demands self-awareness and rigorous spiritual exertion, enabling the seeker to bring the self under control. This notion finds concordance in the following Quranic verse:
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى
(Nzit 79:40; trans. Fuldvand: As for the one who fears the standing before his Lord and restrains the soul from passion.)
The humility of the self resembles the breaking of the chains of the nafs, guiding the seeker towards spiritual freedom.
The possessor of Ikhbt attains a spiritual authority manifested in the ability to exercise complete control over speech, heart, and the self. This authority appears not only in performing righteous deeds but also in avoiding reprehensible acts. The devout seeker resembles the helmsman of their own existential vessel, who, with volition and awareness, navigates it across the ocean of spiritual journeying.
The lovers, who are ordinary seekers, require rigorous discipline and exertion to reach Ikhbt, whereas the saints, owing to their particular proximity to God, naturally transcend carnal obstacles. This distinction is comparable to the arduous ascent of a steep wall by the lovers contrasted with the effortless descent from a lofty summit by the saints. By divine grace, the saints traverse the spiritual path with ease, while the lovers must labour diligently to subjugate their nafs.
| Key Point: Saints, by virtue of divine grace, traverse the spiritual path effortlessly, whereas the lovers require exertion and asceticism. |
The movement of the saints (awliy) in the spiritual path resembles a release from a summit, a gentle and effortless descent, whereas the devotees (muibbn) appear to ascend a lofty wall or a steep hill with considerable exertion. This metaphor elegantly illustrates the role of Divine grace and the disparity in spiritual aptitudes; it is as if the saints soar towards their destination on the wings of Divine benevolence, while the devotees advance by steadfast steps and great toil.
The state of humility (ikhbt), accompanied by the light of manifestation, entails an entry into the unseen (ghayb) realm and a subtle Divine address (khib khaf), which bestow upon the seeker a profound intimacy and closeness to the Absolute Truth (al-aqq). The light of manifestation signifies the apparent manifestations of the Divine in the created world, transmitted to the seeker through the external senses, akin to beholding the natural world. The entry into the unseen refers to manifestations emanating from beyond yet imprinting deeply upon the heart, while the subtle Divine address constitutes an internal state whereby the seeker communes with the Divine without any external intermediary. These three tiers resemble three portals leading to spiritual cognition, guiding the seeker towards union with the Divine.
Humility (ikhbt) comprises three degrees, the foremost of which is the immersion of the spiritual purity (imah) over the carnal desires (shahwah). This stage demands a harmony between spiritual perfections and base desires, whereby the latter become negligible and submerged in the grandeur of the former. This concept evokes an equilibrium akin to an ocean of perfections enveloping a mere drop of desires, wherein the desires vanish before the magnitude of the spiritual excellence.
| Key Insight: The primary degree of humility is the immersion of spiritual purity over desire, whereby the carnal urges are drowned within the ocean of perfections. |
The objective of humility is to immerse the self (nafs) within the realm of perfections rather than to annihilate it. Immersion implies a balance and proportion between the self and spiritual perfections, whereas annihilation represents an erroneous and pathological approach. This perspective harmonises with the Qur'anic verse:
كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ
(Tr: 19; Trans. : Eat and drink in comfort for that which you used to do.)
Immersion, thus, resembles the selfs being submerged in an ocean of perfections, rather than its suppression in the darkness of annihilation.
Self-mortification and extreme asceticism, instead of leading to perfection, result in affliction and psychological complexes. Humility advocates for balance and the legitimate utilisation of blessings on the path to Divine nearness, as if the seeker ought to tame the self like a horse, rather than bind and destroy it.
Spiritual purity (imah) is the outcome of Divine grace, and even the infallible ones (mamn) remain reliant upon Gods mercy. This concept is corroborated by the Qur'anic verse:
وَمَا أَبْرِئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي
(Ysuf: 53; Trans. : I do not absolve myself. Indeed, the soul commands evil except for those upon which my Lord has mercy.)
Infallibility is akin to a light that radiates from Divine grace upon the heart of the seeker, safeguarding them from lapses.
| Key Insight: Infallibility is the fruit of Divine grace, and even the infallibles remain dependent upon the mercy of the Almighty. |
The station of humility (ikhbt), as a pivotal stage in the mystical journey, liberates the seeker from carnal impediments such as doubt and heedlessness, guiding them towards tranquillity and heartfelt certainty. This station, in its manifold degrees, commences with the abasement of the self and culminates in the immersion of spiritual purity over desire. Contrary to extremist doctrines that promote self-annihilation, humility emphasises the establishment of harmony between the self and perfections, as if the seeker must immerse the self within the ocean of spiritual excellence rather than obliterate it. The distinction between devotees and saints, the role of Divine grace, and the significance of maintaining reverence (khash) are among the defining features of this station that assist the seeker on the path to Divine proximity.
| Supervised by Sdeq Khdemi |
